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LIBER NULL 

PETER J. CARROLL 

With Illustrations by Andrew David 



To all those Psychonauts with whom I have stood in midnight^r^'^'/s', 
in temples, in subterranean chambers, and atop mountains, invoking 

the Mysteries . . . 



Acknowledgments 

I wish to gratefully acknowledge all the people who, over the 
years, have helped make this book possible. To Ray Sherwin, 
who helped make the first version of Liber Null available for 
students of the lOT in 1978, and who worked with me to 
produce the revised version of 1981; to Christopher Bray of 
the Sorceror's Apprentice, who helped keep Liber Null in print 
and produced a limited edition of Psychonaut, and who helped 
by making these available to students through his bookstore; to 
Andrew David, who did the illustrations for Liber Null; and to 
Brian Ward, who did the illustrations for Psychonaut. My 
thanks to you all. The present edition is a completely updated 
and edited version, which makes both works available in one 
binding. 



Author's Note 

Liber Null was written for he serious occult student, and 
therefore contains some powerful rituals. These rituals and 
exercises should be performed by readers who are in good health. 
If one suffers from heart disease, epilepsy, or any chronic 
disease, please do not use the material in this book. The author 
and the pubhsher will not accept any responsibility for misuse 
of this material, nor will they accept any responsibility for 
anything that may occur when readers use the exercises 
discussed here. 



LIBER NULL 

An lOT Publication 

in Class 4°, 3° and 2° 
Comprising 
Liber MMM 
Liber LUX 
Liber NOX 
Millenium 
Liber AOM 



Contents 



Introduction 

The Order and the Quest 

Liber MMM 

Mind Control 

Magic 

Dreaming 

Liber LUX 

Gnosis 

Evocation 

Invocation 

Liberation 

Augoeides 

Divination 

Enchantment 

Liber NOX 

Sorcery 

The Double 

Transmogrification 

Ecstasy 

Random Belief 

The Alphabet of Desire 

The Millenium 

Liber AOM 

Aetherics 
Transubstantiation 
The Chaos phere 
Aeonics 
Reincarnation 



Introduction 



The magic of the lOT is an intensely practical, personal, 

experimental art. Two major themes run through this book: 

that altered states of consciousness are the key to unlocking 

one's magical abilities; and that these abilities can be developed 

without any symbohc system except reality itself. 

The magical style of thinking is explored with chapters on 

alternative belief and the alphabet of desire. 

A natural inclination toward the darker side of magic is as 

good a point as any from which to begin the ultimate quest, 

and half this book is devoted to the black arts. 

Independently of ancient dusty books and mystification the 

vital elements of many traditions conspire here to create a 

living art. 

The Illuminates of Thanateros are the magical heirs to the Zos 

Kia Cultus and the A .'. A .'. 

This book, written originally as a sourcebook for the lOT, is 

now being released for those who wish to work alone and for 

those seeking admission to the Order. Although the initiate is 

referred to as "he" throughout, the reader should understand 

that this is merely in keeping with the traditional style of 

magical texts of this type, and that this course of study by no 

means excludes women. 



Shamanism 



Egyptian 
Babylonian 



Tantra 



Taoism 



RosicTwciarusm 

I 



Bavarian 
lUuminati 



Hermetic Order 
Go Wen Djifn 



Freemasonry 



John Dee 



Ordo Templi 
Orientis 



T 



Akister Crowley 



2o5 Kia Culius 
Austin O. Spare 



^\. 



r 



Witchcraft 



JOT 



Gnosticism 




Sufism 




\ 


^ 






Knights 
Templar 


■v 














i 




J 


K 








Hermeticism 
Alchemy 


Mecitevoi 
Goecw 


j1 


' 




r 




\ 




\ 







/■\ 



Sorcery 



Diagram 1 . The survival of the magical tradition. 



The Order and the Quest 

The secrets of magic are universal and of such a practical 
physical nature as to defy simple explanation. Those beings who 
realize and practice such secrets are said to have achieved 
mastership. Masters will, at various points in history, inspire 
adepts to create magic, mystic, religious, or even secular orders 
to bring others to mastership. Such orders have at certain times 
openly called themselves the Illuminati; at other times secrecy 
has seemed more prudent. The mysteries can only be 
preserved by constant revelation. In this, the lOT continues a 
tradition perhaps seven thousand years old, yet the Order in 
the outer has no history, although it is constituted as a satrap 
of the Illuminati. 

In the Order with no past there is nowhere to conceal the 
future from the present. It takes its name from the gods of sex, 
Eros, and death, Thanatos. Apart from being humanity's two 
greatest obsessions and motivating forces, sex and death 
represent the positive and negative methods of attaining magical 
consciousness. Illumination refers to the inspfration, 
enlightenment, and liberation resulting from success with 
these methods. 

The specific purpose for which the lOT is constituted is to help 
determining in what form the as yet embryonic fifth aeon will 
manifest. Its task, although historic, consists in disseminating 
magical knowledge to individuals. For at no time since the first 
aeon has humanity stood in such need of these abilities to see 
its way forward. 

There is no formal hierarchy in the lOT. There is a division of 
activity depending on ability as it develops. 
Students strengthen thefr magical will against the strongest 
possible adversary — thefr own minds. They explore the 
possibilities of changing themselves at will and explore thefr 
own occult abilities in dream and magical activity. 
Initiates familiarize themselves with all forms of occult 
attainment and seek to perfect themselves in some particular 
form of magic. They should also find others capable of aspfring 
to the Order and offer them help. 

Adepts seek perfection in all aspects of personal magical 
power, wisdom and liberation. 

10 



Masters seek to realize the aims of the Order by whatever 
forms of action or non-action they deem appropriate. 

Diagram 1 is an exposition of the survival of magical traditions 
from the first aeon to the fifth. For an extended discussion of the 
aeonics involved, consult "The Millenium" on page 88. 



11 



LIBER MMM 

THE STUDENTSHIP 

SYLLABUS OF THE 

4°IOT 



12 



LIBER MMM 



THIS COURSE IS an exercise in the disciplines of 
magical trance, a form of mind control having 
similarities to yoga, personal metamorphosis, and the 
basic techniques of magic. Success with these techniques is a 
prerequisite for any real progress with the initiate 3° 
syllabus. 

A magical diary is the magician's most essential and powerful 
tool. It should be large enough to allow a full page for each day. 
Students should record the time, duration and degree of success 
of any practice undertaken. They should make notes about 
environmental factors conducive (or otherwise) to the work. 
Those wishing to notify the Order of their intention to begin the 
work are invited to do so via the publisher. 



13 



MIND CONTROL 

To work magic effectively, the ability to concentrate the 
attention must be built up until the mind can enter a trance-like 
condition. This is accomplished in a number of stages: absolute 
motionlessness of the body, regulation of the breathing, 
stopping of thoughts, concentration on sound, concentration 
on objects, and concentration on mental images. 

Motionlessness 

Arrange the body in any comfortable position and try to remain 
in that position for as long as possible. Try not to blink or move 
the tongue or fingers or any part of the body at all. Do not let the 
mind run away on long trains of thought but rather observe 
oneself passively. What appeared to be a comfortable position 
may become agonizing with time, but persist! Set aside some 
time each day for this practice and take advantage of any 
opportunity of inactivity which may arise. 
Record the results in the magical diary. One should not te 
satisfied with less than five minutes. When fifteen have been 
achieved, proceed to regulation of the breathing. 

Breathing 

Stay as motionless as possible and begin to deliberately make 
the breathing slower and deeper. The aim is to use the entire 
capacity of the lungs but without any undue muscular effort or 
strain. The lungs may be held empty or full between exhalation 
and inhalation to lengthen the cycle. The important thing is 
that the mind should direct its complete attention to the 
breath cycle. When this can be done for thirty minutes, 
proceed to not-thinking. 

Not-Thinking 

The exercises of motionlessness and breathing may improve 
health, but they have no other intrinsic value aside from 
being a preparation for not-thinking, the beginnings of the 
magical trance condition. While motionless and breathing 

14 



deeply, begin to withdraw the mind from any thoughts which 
arise. The attempt to do this inevitably reveals the mind to be 
a raging tempest of activity. Only the greatest determination 
can win even a few seconds of mental silence, but even this is 
quite a triumph. Aim for complete vigilance over the arising of 
thoughts and try to lengthen the periods of total quiescence. 
Like the physical motionlessness, this mental motionlessness 
should be practiced at set times and also whenever a period of 
inactivity presents itself. The results should be recorded in your 
diary. 

The Magical Trances 

Magic is the science and art of causing change to occur in 
conformity with will. The will can only become magically 
effective when the mind is focused and not interfering with the 
will. The mind must first discipline itself to focus its entire 
attention on some meaningless phenomenon. If an attempt is 
made to focus on some form of desire, the effect is short 
circuited by lust of result. Egotistical identification, fear of 
failure, and the reciprocal desire not to achieve desire, arising 
from our dual nature, destroy the result. 

Therefore, when selecting topics for concentration, choose 
subjects of no spiritual, egotistical, intellectual, emotional, or 
useful significance — meaningless things. 

Object Concentration 

The legend of the evil-eye derives from the ability of wizards 
and sorcerers to give a fixed dead stare. This ability can be 
practiced against any object — a mark on a wall, something in 
the distance, a star in the night sky — anything. To hold an 
object with an absolutely fixed, unwavering gaze for more than 
a few moments proves extraordinarily difficult, yet it must be 
persisted in for hours at a time. Every attempt by the eye to 
distort the object, every attempt by the mind to find something 
else to think of, must be resisted. Eventually it is possible to 
extract occult secrets from things by this technique, but the 
ability must be developed by working with meaningless 
objects. 



15 



Sound Concentration 

The part of the mind in which verbal thoughts arise is brought 
under magical control by concentration on sounds 
mentally imagined. Any simple sound of one or more syllables 
is selected, for example, Aum or Om, Abrahadabra, Yod He 
Van He, Aum Mani Padme Hum, Zazas Zazas, Nasatanada 
Zazas. The chosen sound is repeated over and over in the mind 
to block all other thoughts. No matter how inappropriate the 
choice of sound may seem to have been, you must persist with 
it. Eventually flie sound may seem to repeat itself automatically 
and may even occur in sleep. These are encouraging signs. 
Sound concentration is the key to words of power and certain 
forms of spell casting. 

Image Concentration 

The part of the mind in which pictorial thoughts arise is 
brought under magical control by image concentration. A 
simple shape, such as a triangle, circle, square, cross, or 
crescent, is chosen and held in the mind's eye, without 
distortion, for as long as possible. Only the most determined 
efforts are likely to make the imagined form persist for any 
time. At first the image should be sought with the eyes closed. 
With practice it can be projected onto any blank surface. This 
technique is the basis of casting sigils and creating 
independent thought forms. 

The three methods of attaining magical trance will only yield 
results if pursued with the most fanatical and morbid 
determination. These abilities are highly abnormal and usually 
inaccessible to human consciousness, as they demand such 
inhuman concentration, but the rewards are great. In the 
magical diary, record each day's formal work and whatever 
extra opportunities have been utilized. No page should be left 
blank. 

Metamorphosis 

The transmutation of the mind to magical consciousness has 
often been called the Great Work. It has a far-reaching purpose 
leading eventually to the discovery of the True Will. Even a 
slight ability to change oneself is more valuable than any 

16 



power over the external universe. Metamorphosis is an 
exercise in willed restructuring of the mind. 

All attempts to reorganize the mind involve a duality between 
conditions as they are and the preferred condition. Thus it is 
impossible to cultivate any virtue like spontaneity, joy, pious, 
pride, grace, or omnipotence without involving oneself in 
more conventionality, sorrow, guilt, sin, and impotence in the 
process. Religions are founded on the fallacy that one can or 
ought to have one without the other. High magic recognizes the 
duahstic condition but does not care whether hfe is bittersweet 
or sweet and sour; rather it seeks to achieve any arbitrary 
perceptual perspective at will. 

Any state of mind might arbitrarily be chosen as an objective for 
transmutation, but there is a specific virtue to the ones given. 
The first is an antidote to the imbalance and possible madness 
of the magical trance. The second is a specific against obsession 
with the magical practices in the third section. They are: 

1) Laughter/Laughter 

2) Non-attachment/Non-disinterest 

Attaining these states of mind is accomphshed by a process of 
ongoing meditation. One tries to enter into the spirit of the 
condition whenever possible and to think about the desired 
result at other times. By this method, a strong new mental habit 
can be established. 

Consider laughter: it is the highest emotion, for it can contain 
any of the others from ecstacy to grief. It has no opposite. 
Crying is merely an underdeveloped form of it which cleanses 
the eyes and summons assistance to infants. Laughter is the 
only tenable attitude in a universe which is a joke played upon 
itself. 

The trick is to see that joke played out even in the neutral and 
ghastly events which surround one. It is not for us to question 
the universe's apparent lack of taste. Seek the emotion of 
laughter at wnat delights and amuses, seek it in whatever is 
neutral or meaningless, seek it even in what is horrific and 
revolting. Though it may be forced at first, one can learn to 
smile inwardly at all things. 



17 



Non-attachment/Non-disinterest best describes the magical 
condition of acting without lust of result. It is very difficult for 
humans to decide on something and then to do it purely for its 
own sake. Yet it is precisely this ability which is required to 
execute magical acts. Only single -pointed awareness will do. 
Attachment is to be understood both in the positive and 
negative sense, for aversion is its other face. Attachment to 
any attribute of oneself, one's personality, one's ambitions, 
one's relationships or sensory experiences — or equally, 
aversion to any of these — will prove limiting. 
On the other hand, it is fatal to lose interest in these things for 
they are one's symbolic system or magical reality. Rather, one 
is attempting to touch the sensitive parts of one's reality more 
lightly in order to deny the spoiling hand of grasping desire and 
boredom. Thereby one may gain enough freedom to act 
magically. 

In addition to these two meditations there is a third, more 
active, form of metamorphosis, and this involves one's 
everyday habits. However innocuous they might seem, habits 
in thought word, and deed are the anchor of the personality. 
The magician aims to pull up that anchor and cast himself free 
on the seas of chaos. 

To proceed, select any minor habit at random and delete it 
from your behavior: at the same adopt any new habit at 
random. The choices should not involve anything of spiritual, 
egocentric, or emotional significance, nor should you select 
anything with any possibility of failure. By persisting with such 
simple beginnings you become capable of virtually anything. 
All works of metamorphosis should be committed to the 
magical diary. 



18 



MAGIC 

Success in this part of the syllabus is dependent on some degree 
of mastery of the magical trances and metamorphosis. This 
magical instruction involves three techniques: ritual, sigils, and 
dreaming. In addition, the magician should make himself 
familiar with at least one system of divination: cards, crystal 
gazing, runesticks, pendulum, or divining rod. The methods 
are endless. With all techniques, aim to silence the mind and 
let inspiration provide some sort of answer. Whatever symbolic 
system or instruments are used, they act only to provide a 
receptacle or amphfier for inner abilities. No divinatory system 
should involve too much randomness. Astrology is not 
recommended. 

Ritual is a combination of the use of talismanic weapons, 
gesture, visualized sigils, word spells, and magical trance. Before 
proceeding with sigils or dreaming, it is essential to develop an 
effective Banishing Ritual. A well-constructed banishing 
ritual has the following effects. It prepares the magician more 
rapidly for magical concentration than any of the trance 
exercises alone. It enables the magician to resist obsession if 
problems are encountered with dream experiences or with sigils 
becoming conscious. It also protects the magician from any 
hostile occult influences which may assail him. 
To develop a banishing ritual, first acquire a magical 
weapon — a sword, a dagger, a wand, or perhaps a large ring. 
The instrument should be something which is impressive to the 
mind and should also represent the aspirations of the 
magician. The advantages of hand forging one's own 
instruments, or discovering them in some strange way, cannot 
be over-emphasized. The banishing ritual should contain the 
following elements as a minimum. 

First, the magician describes a barrier about himself with the 
magical weapon. The barrier is also strongly visualized. Three 
dimensional figures are preferable. See figure 1 on page 20. 
Second, the magician focuses his will on a visualized image: for 
example, the image of the magical weapon, or his own 
imaginary third eye, or perhaps a ball of hght inside his own 



19 





Figure 1. Different forms of three-dimensional barriers that the 
magician can create using the magical weapon. 

head. A sound concentration may additionally or alternatively 

be used. 

Third, the barrier is reinforced with power symbols drawn with 

the magical weapon. The traditional five -pointed star or 

pentagram can be used, or the eight-pointed star of Chaos, or 

any other form. Words of power may also be used. 

Fourth, the magician aspires to the infinite void by a brief but 

determined effort to stop thinking. 

Sigils 

The magician may require something which he is unable to 
obtain through the normal channels. It is sometimes possible to 
bring about the required coincidence by the direct intervention 
of the will provided that this does not put too great a strain on 
the universe. The mere act of wanting is rarely effective, as the 
will becomes involved in a dialogue with the mind. This 
dilutes magical ability in many ways. The desire becomes part 
of the ego complex; the mind becomes anxious of failure. The 
will not to fulfill desire arises to reduce fear of failure. Soon the 
original desire is a mass of conflicting ideas. Often the wished for 
result arises only when it has been forgotten. This last fact is the 
key to sigils and most forms of magic spell. Sigils work because 
they stimulate the will to work subconsciously, bypassing the 
mind. 

There are three parts to the operation of a sigil. The sigil is 
constructed, the sigil is lost to the mind, the sigil is charged. In 
constructing a sigil, the aim is to produce a glyph of desire, 

20 



a) Word method. I wish to obtain the Necronomicon 
(Eliminate repeated letters) 

IWSHTOBAMECRM 



4b 




Letters Rearranged 
to give pictorial sigil 



b) Pictorial method, to restrain adversary 




:km> 



a ^—^s. 



Finishe 
d sigil 



c) Mantrical spell method 

XWAH hi^9s M£l>fl(ftSUK}iL £m^f^i^jfh\ 
jrwPtH H^HSK b'SUK 

(Rearrange) 

Finished mantra 

Figure 2. Creating a sigil by A) the word method, B) the 
pictorial method, and C) the mantrical method. 



21 



stylized so as not to immediately suggest the desire. It is not 
necessary to use complex symbol systems. Figure 2 shows how 
sigils may be constructed from words, from images, and from 
sounds. The subject matter of these spells is arbitrary and not 
reconmiended. To successfully lose the sigil, both the sigil form 
and the associated desire must be banished from normal waking 
consciousness. The magician strives against any manifestation 
of either by a forceful turning of his attention to other matters. 
Sometimes the sigil may be burnt, buried, or cast into an ocean. 
It is possible to lose a word spell by constant repetition as this 
eventually empties the mind of associated desire. The sigil is 
charged at moments when the mind has achieved quiescence 
through magical trance, or when high emotionality paralyzes 
its normal functioning. At these times the sigil is concentrated 
upon, either as a mental image, or mantra, or as a drawn form. 
Some of the times when sigils may be charged are as follows: 
during magical trance; at the moment of orgasm or great elation; 
at times of great fear, anger, or embarrassment; or at times when 
intense frustration or disappointment arises. Alternatively, 
when another strong desire arises, this desire is sacrificed 
(forgotten) and the sigil is concentrated on instead. After 
holding the sigil in the mind for as long as possible, it is wise to 
banish it by evoking laughter. 

A record should be kept of all work with sigils but not in such a 
way as to cause conscious deliberation over the sigilized desire. 



22 



DREAMING 

The dream state provides a convenient egress into the fields of 
divination, entities, and exteriorization or "out of the body" 
experience. All humans dream each night of their lives, but 
few can regularly recount their experiences even a few minutes 
after waking. Dream experiences are so incongruous that the 
brain learns to prevent them interfering with waking 
consciousness. The magician aims to gain full access to the 
dream plane and to assume control of it. The attempt to do 
this invariably involves the magician in a deadly and bizzare 
battle with his own psychic censor, which will use almost any 
tactics to deny him these experiences. 

The only method of gaining full access to the dream plane is to 
keep a book and writing instrument next to the piace of sleeping 
at all times. In this, record the details of all dreams as soon as 
possible after waking. 

To assume conscious control over the dream state, it is 
necessary to select a topic for dreaming. The magician should 
start with simple experiences, such as the desire to see a 
particular object (real or imaginary) and master this before 
attempting divination or exteriorization. The dream is set up 
by strongly visualizing the desired topic in an otherwise 
silenced mind, immediately before sleep. For more complex 
experiences the method of sigils may be employed. 
A record of dreams is best kept separate from the magical 
record as it tends to become voluminous. However any 
significant success should be transferred into the magical 
diary. 

Though one may get to fear the sight of it, a properly kept 
magical record is the surest guarantor of success in the work of 
Liber MMM: it is both a work of reference with which to 
evaluate progress and most significantly, a goad to further 
effort. 



23 



The Initiate Syllabuses 

3° lOT 
LIBER Lux, LIBER Nox 



The magic art may be subdivided in many ways: by the ethical 
tone of the intent, by the morahstic quahties of the effects, into 
high and low, and so on. The division favored here is more 
temperamental. White Magic leans more toward the 
acquisition of wisdom and a general feeling of faith in the 
universe. The Black form is concerned more with the acquisition 
of power and is reflective of a basic faith in oneself. The end 
results are likely to be not dissimilar, for the paths meet in a 
way impossible to describe. 

Initiates are at liberty to work with material from either or 
both. The so-called middle way, or path of knowledge, 
consisting of the acquisition of secondhand ideas, is an excuse 
to do neither and leads nowhere. 



24 



LIBER Lux 



BEING THE INITIATE 3° Syllabus of the Magical Order 
of the Illuminates of Thanateros in White Magic, the 
subject is divided in accordance with the schema 
shown in figure 3, and we discuss the theoretical aspects of 
Chaos, Kia, Duality, Aether, and Mind. 

Duality describes humanity's usual condition. Happiness exists 
only because of misery, pain because of comfort, good because of 
evil, yang because of yin, black because of white, birth because 
of death, and existence because of non-existence. All 
phenomena must be paired, as the senses are only equipped to 
perceive differences. The thinking mind has the property of 
splitting everything it encounters into two, as it is a dualistic 
thing itself. 



Augoeide^ 



A 

Lib^ratic 



eration 
Diviruition / \ Enchanmem 




Invocation Evocation 



Figure 3. The schema of Liber Lux. 



25 



Yet there is a part of man which is of a singular nature, 
although the mind is unable to perceive it as such. Man 
considers himself a center of will and a center of perception. 
Will and perception are not separate but only appear so to the 
mind. The unity which appears to the nind to exert the twin 
functions of will and perception is called Kia by magicians. 
Sometimes it is called the spirit, or soul, or life force, instead. 
Kia cannot be experienced directly because it is the basis of 
consciousness (or experience), and it has no fixed qualities 
which the mind can latch on to. Kia is the consciousness, it is 
the elusive "I" which confers self-awareness but does not seem 
to consist of anything itself. Kia can sometimes be felt as ecstacy 
or inspiration, but it is deeply buried in the dualistic mind. It is 
mostly trapped in the aimless wanderings of thought and in 
identification with experience and in that cluster of opinions 
about ourselves called ego. Magic is concerned with giving the 
Kia more freedom and flexibility and with providing means by 
which it can manifest its occult power. Kia is capable of 
occult power because it is a fragment of the great life force 
of the universe. 

Consider the world of apparent dualisms we inhabit. The mind 
views a picture of this world in which everything is double. A 
thing is said to exist and exert certain properties. Being and 
Doing. This calls for the concepts of cause and effect or 
causality. Every phenomenon is seen to be caused by some 
previous thing. However this description cannot explain Idw 
everything exists in the first place or even how one thing 
finally causes another. Obviously things have originated and 
do continue to make each other happen. The "thing" 
responsible for the origin and continued action of events is 
called Chaos by magicians. It could as well be called God or Tao, 
but the name Chaos is virtually meaningless, and free from the 
childish, anthropomorphic ideas of religion. 
Chaos is also the force which adds increasing complexity to the 
universe by spawning structures which were not inherent in its 
component parts. It is the force which has caused life to evolve 
itself out of dust, and is currently most concentratedly manifest 



26 



in the human hfe force, or Kia, where it is the source of 
consciousness. 

Kia is but a small fragment of the great life force of the 
universe, which contains the twin impulses to immerse itself in 
duality and to escape from duality. It will continuously 
reincarnate until the first impulse is exhausted. The second 
impulse is the root of the mystic quest, the union of the 
liberated spirit with the great spirit. To the extent that the Kia 
can become one with Chaos it can extend its will and 
perception into the universe to accomplish magic. 
Between Chaos and ordinary matter, and between Kia and the 
mind, there exists a realm of half formed substance called 
Aether. It is dualistic matter but of a very tenuous, probabilistic 
nature. It consists of all the possibilities which Chaos throws 
out which have not yet become solid realities. It is the 
"medium" by which he "non-existent" chaos translates itself 
into "real" effects. It forms a sort of backdrop out of which real 
events and real thoughts materialize. Because aetheric events 
are only partially evolved into duahstic existence, they may 
not have a precise location in space or time. They may not have 
a precise mass or energy either, and so do not necessarily affect 
the physical plane. It is from the bizarre and indeterminate 
nature of the aetheric plane that Chaos gets its name, for 
Chaos cannot be known directly. 

From the aetheric realm of nascent possibility only what we call 
sensible, causal, probable, or normal events usually come into 
existence. Yet as centers of Kia or Chaos ourselves, we can 
sometimes call very unlikely coincidences or unexpected 
events into existence by manipulating the aether. Such is 
magic. Even the physical sciences have begun to blunder into 
the aetheric with their discoveries of quantum indeterminacy 
and virtual processes in subatomic matter. 
It is the aether, which surrounds the central core of the life 
force, with which the magician is concerned. Its normal 
function is as a Kia -thought intermediary, yet its properties are 
so infinitely mutable that almost anything can be 
accomphshed with it. Thought gives it shape and Kia gives 
it power. 

Thus are will and perception extended into areas of time and 
space beyond the physical limitations of the material body. 

27 



It is the very mutability of the aetheric which has given rise to 
such a bewildering variety of magical activity and supportive 
thought forms all over the universe. The differences, however, 
are only superficial. When stripped of local symbolism and 
terminology, all systems show a remarkable uniformity of 
method. This is because all systems ultimately derive from the 
tradition of Shamanism. 

It is toward an elucidation of this tradition that the following 
chapters are devoted. 



28 



GNOSIS 

Altered states of consciousness are the key to magical powers. 
The particular state of mind required has a name in every 
tradition: No-mind. Stopping the internal dialogue, passing 
through the eye of the needle, ain or nothing, samadhi, or one- 
pointedness. In this book it will be known as Gnosis. It is an 
extension of the magical trance by other means. 
Methods of achieving gnosis can be divided into two types. In the 
inhibitory mode, the mind is progressively silenced until only a 
single object of concentration remains. In the excitatory mode, 
the mind is raised to a very high pitch of excitement while 
concentration on the objective is maintained. Strong 
stimulation eventually elicits a reflex inhibition and paralyzes 
all but the most central function — the object of concentration. 
Thus strong inhibition and strong excitation end up creating 
the same effect — the one -pointed consciousness, or gnosis. 
Neurophysiology has finally stumbled on what magicians 
have known by experience for millenia. As a great master once 
observed: "There are two methods of becoming god, the upright 
or the averse." Let the mind become as a flame or a pool of still 
water. It is during these moments of single -pointed 
concentration, or gnosis, that beliefs can be implanted for 
magic, and the life force induced to manifest. Table 1 on page 
33 shows a number of methods that can be used to attain it. 
The Death Posture is a feint at death to achieve an utter 
negation of thought. It can take many forms, ranging from the 
simple not- thinking exercise up to complex rituals. A very fast 
and simple method consists of blocking the ears, nose and 
mouth, and covering the eyes with the hands. The breath and 
thoughts are forcefully jammed back until near 
unconsciousness involuntarily breaks the posture. Alternatively, 
one may arrange oneself before a mirror at a distance of about 
two feet and stare fixedly at the image of one's eyes in the 
mirror with an unblinking, corpselike gaze. The effort required 
to keep an absolutely unwavering image will of itself silence 
the mind after a while. 



29 




30 



Table 1. The Physiological Gnosis 



Inhibitory Mode 


Excitatory Mode 


Death posture 


Sexual excitation 


Magical trance 
Concentration 


Emotional arousal 
e.g., fear, anger, 
and horror 


Sleeplessness 

Fasting 

Exhaustion 


Pain, torture 
Flagellation 
Dancing, drumming 
Chanting 


Gazing 


Right way of walking 


Hypnotic or 

Trance inducing drugs 


Excitatory or 

Disinibitory 

Drugs, 

Mild hallucinogens. 

Forced over-breathing 


Sensory deprivation 


Sensory overload 



Sexual excitation can be obtained by any preferred method. In 
all cases there has to be a transference from the lust required to 
ignite the sexuality to the matter of the magical working at 
hand. 

The nature of a sexual working lends itself readily to the 
creation of independent orders of being — evocation. Also in 
works of invocation where the magician seeks union with 
some principle (or being), the process can be mirrored on the 
physical plane; one's partner is visuahzed as an incarnation of 
the desired idea or god. Prolonged sexual excitement through 
karezza, inhibition of orgasm, or repeated orgasmic collapse 
can lead to trance states useful for divination. It may be 



31 



necessary to regain one's original sexuality from the mass of 
fantasy and association into which it mostly sinks. This is 
achieved by judicious use of abstention and by arousing lust 
without any form of mental prop or fantasy. This exercise is 
also therapeutic. Be ye ever virgin unto Kia. 
The concentrations leading to magical trance are discussed in 
Liber MMM. Emotional arousal is me obverse form of this 
method. Emotive arousal of any sort can theoretically be 
used, even love or grief in extreme circumstances, but in 
practice only anger, fear, and horror can easily be generated 
in sufficient strengths to achieve the requisite effect. The well- 
known ability of fear and anger to paralyze the mind indicates 
their effectiveness, yet the magician must never lose sight of 
the objectives of his working. Nothing is to be gained and 
much may be lost by reducing oneself to jibbering idiocy or 
catatonia. 

Sleeplessness, fasting, and exhaustion are old monastic 
favorites. There should be a constant turning of the mind toward 
the object of the exercise during these practices. Pain, torture, 
and flagellation have been used by witches, monks, and fakirs 
to achieve results. Surrender to pain brings eventual ecstasy and 
the necessary one-pointedness. However, if the organism's 
resistance to pain is high, needless damage to the body may 
result before the threshold is crossed. 

Dancing, drumming, and chanting require careful arranging 
and preparation to bring the participants to a climax. Lyrical 
exaltation through emotive poetry, incantation, song, prayer, 
or supphcation can also be added. The whole is best controlled 
by some form of ritual. Over-breathing is sometimes used to 
supplement the effects of dancing or leaping. 
The right way of walking is not a technique for achieving 
immediate results but a meditation which helps the mind to 
stop thinking. One walks for long stretches without looking at 
anything directly but by slightly crossing and unfocusing the 
eyes, maintaining a peripheral view of everything. It should be 
possible to remain cognizant of everything within a 180 degree 
arc from side to side and from the tips of he toes to the sky. 
The fingers should be curled or clasped in unusual positions to 
draw attention to the arms. The mind should eventually become 
totally absorbed in its environment and thinking will cease. 

32 



Gazing is the inhibitory variant of the above technique. The 
entire attention is directed to the sight of some object in the 
environment while the body is kept motionless. Any natural 
phenomenon — plants, K)cks, sky, water, or fire — may be 
used. 

There is no magic drug which will by itself have the required 
effect. Rather drugs can be used in small doses to heighten the 
effect of excitation caused by the methods already discussed. In 
all cases a large dose leads to depression, confusion, and a general 
loss of control. Inhibitory drugs must be considered with even 
more caution because of their inherent danger. They often 
simply sever the life force and body altogether. 
Sensory overload is achieved when a battery of techniques are 
used together. For example, in certain tantric rites the 
candidate is first beaten by his guru, hashish is forced down him, 
and he is taken at midnight to a dark cemetery for sacred 
sexual intercourse. Thus he achieves union with his god. 
Sensory deprivation is the essence of the monastic cell, the 
mountain cave, the walled-up hermit, and rites of death, 
burial, and resurrection. Much the same effect can be 
achieved with hoods, blindfolds, earplugs, repetitive sounds, 
and restricted movements. It is far more effective to 
completely obliterate all sensory inputs for a short period than to 
simply reduce them over a longer one. 

Certain forms of gnosis lend themselves more readily to some 
forms of magic than others. The initiate is encouraged to use 
his own ingenium in adapting the methods of exaltation to his 
own purposes. 

Note however that inhibitory and excitatory techniques can be 
employed sequentially, but not simultaneously, in the same 
operation. 



33 



EVOCATION 

Evocation is the art of dealing with magical beings or entities 
by various acts which create or contact them and allow one 
to conjure and command them with pacts and exorcism. 
These beings have a legion of names drawn from the 
demonology of many cultures: elementals, famihars, incubi, 
succubi, bud-wills, demons, automata, atavisms, wraiths, 
spirits, and so on. Entities may be bound to talismans, places, 
animals, objects, persons, incense smoke, or be mobile in the 
aether. It is not the case that such entities are limited to 
obsessions and complexes in the human mind. Although such 
beings customarily have their origin in the mind, they may be 
budded off and attached to objects and places in the form of 
ghosts, spirits, or "vibrations," or may exert action at a distance 
in the form of fetishes, familiars, or poltergeists. These beings 
consist of a portion of Kia or the life force attached to some 
aetheric matter, the whole of which may or may not be 
attached to ordinary matter. 

Evocation may be further defined as the summoning or creation 
of such partial beings to accomplish some purpose. They may be 
used to cause change in oneself, change in others, or change in 
the universe. The advantages of using a semi-independent 
being rather than trying to effect a transformation directly by 
will are several: the entity will continue to fulfill its 
function independently of the magician until its life force 
dissipates. Being semi- sentient, it can adapt itself to a task in 
a way that a non- 



<1> V 




Figure 4. Creating an elemental by 

combining appropriate symbols to form a sigil. 



34 



conscious simple spell cannot. During moments of the 
possession by certain entities the magician may be the 
recipient of inspirations, abilities, and knowledge not 
normally accessible to him. 

Entities may be drawn from three sources — those which are 
discovered clairvoyantly, those whose characteristics are given 
in grimoires of spirits and demons, and those which the 
magician may wish to create himself. 

In all cases estabhshing a relationship with the spirit follows a 
similar process of evocation. Firstly the attributes of the entity, 
its type, scope, name, appearance and characteristics must be 
placed in the mind or made known to the mind. Automatic 
drawing or writing, where a stylus is allowed to move under 
inspiration across a surface, may help to uncover the nature of 
a clairvoyantly discovered being. In the case of a created being 
the following procedure is used: the magician assembles the 
ingredients of a composite sigil of the being's desired attributes. 
For example, to create an elemental to assist him with 
divination, the appropriate symbols might be chosen and made 
into a sigil such as the one shown in figure 4. 
A name and an image, and if desired, a characteristic number 
can also be selected for the elemental. 

Secondly, the will and perception are focused as intently as 
possible (by some gnostic method) on the elemental's sigils or 
characteristics so that these take on a portion of the magician's 
life force and begin autonomous existence. In the case of pre- 
existing beings, this operation serves to bind the entity to the 
magician's will. 

This is customarily followed by some form of self -banishing, or 
even exorcism, to restore the magician's consciousness to 
normal before he goes forth. 

An entity of a low order with little more than a singular task to 
perform can be left to fulfill its destiny with no further 
interference from its master. If at any time it is necessary to 
terminate it, its sigil or material basis should be destroyed and 
its mental image destroyed or reabsorbed by visualization. For 
more powerful and independent beings, the conjuration and 
exorcism must be in proportion to the power of the ritual 

35 



which originally evoked them. To control such beings, the 

magicians may have to re-enter the gnostic state to the same 

depth as before in order to draw their power. 

Any of the techniques of the gnosis can in theory be used in 

evocation. An analysis of some of the more common methods 

follows. 

Theurgic Ritual depends solely on visualization and 
concentration on complex ceremonial to achieve focus. 
However the effect of increasing the complexity is often to 
create more distraction rather than draw attention to the 
matter at hand. Will becomes multiple and the result is often 
disappointing. Conjura-tion by prayer, supplication or command 
is rarely effective unless the appeal be desperate or prolonged 
till exhaustion ensues. This type of ritual can be improved by 
the use of poetic exaltation, chanting, ecstatic dancing, and 
drumming. 

The Goetic tradition of the grimoires uses an additional 
technique. Terror. The grimoires were compiled by Catholic 
priests, and much of what they wrote was deliberate 
abomination in their own terms. Transport the whole rite to a 
graveyard or crypt at midnight and one has compounded a 
powerful mechanism for concentrating the Kia by paralyzing the 
peripheral functions of the mind by fear. If the magician can 
maintain control under these conditions his will is singular and 
mighty. 

The Ophidian tradition uses sexual orgasm to focus the will and 
perception. It is interesting to note that poltergeist activity 
invariably centers around the sexually disturbed, usually 
children at puberty or, more rarely, women at menopause. 
During these periods of acute tension, intense excitation can 
channel the mind and allow the life force to manifest frustration 
outside of the body by hurling objects around. 

To perform evocation by the Ophidian method, the attributes 
of an entity in sigihzed form are concentrated on at orgasm and 
may be afterward anointed with the sex fluids. The process is 
rather like the deliberate creation of an obsession. If enough 
power can be put into it, it will be capable of independent 
existence. 



36 



Incubi and succubi are pre-existing entities created by other 
peoples' pathological sexuality. Incubi traditionally seek sexual 
intercourse with living females and succubi with males, often 
in sleep. However both forms are almost invariably male 
though succubi may make some shght attempt to disguise 
themselves as females. Unfortunately they are both predatory 
and stupid, with little power or motivation for anything but 
sex. 

Sacrifice has been used in the past to create fear or terror, or 
to invoke the gnosis of pain in support of Goetic type 
evocations. However, this method easily exhausts itself and 
the sorcerer may end up wading in oceans of blood, much as 
the Aztecs did, for very little result. Blood sacrifice is most 
effective and most easily controlled by the use of one's own 
blood, which is customarily allowed to fall upon the sigil or 
talisman of the demon. However, the power to control blood 
sacrifice usually brings with it the wisdom to avoid it in 
favor of other methods. 

Conjuration to visible appearances to prove to oneself, or 
others, the objective reality of spirits is an ill-considered act. 
The conditions necessary for its appearance will always allow 
the retention of the belief that such things are the result of 
hypnosis, hallucination or delusion. Indeed they are an 
hallucination, for such things do not normally have a physical 
appearance and have to be persuaded to assume one. Fasting, 
sleep, and sensory deprivation combined with drugs and clouds 
of incense smoke will usually provide a demon with sufficiently 
sensitive and malleable media in which to manifest an image 
if commanded to do so. 

The medieval idea of a pact is an over-dramatization, but it 
contains a germ of truth. All one's thoughts, obsessions, and 
demons must be reabsorbed before Kia can become one with 
Chaos. However useful such things may be to him in the short 
term, the sorcerer must eventually recant. 



37 




38 



INVOCATION 

The ultimate invocation, that of Kia, cannot be performed. 
The paradox is that as Kia has no duahzed quahties, there are 
no attributes by which to invoke it. To give it one quahty is 
merely to deny it another. As an observant dualistic being 
once said: 

/ am that I am not. 



Nevertheless, the magician may need to make some 
rearrangements or additions to what he is. Metamorphosis may 
be pursued by seeking that which one is not, and transcending 
both in mutual annihilation. Alternatively, the process of 
invocation may be seen as adding to the magician's psyche 
any elements which are missing. It is true that the mind must be 
finally surrendered as one enters fully into Chaos, but a 
complete and balanced psychocosm is more easily surrendered. 
The magical process of shuffling behefs and desires attendant 
upon the process of invocation also demonstrates that one's 
dominant obsessions or personality are quite arbitrary, and 
hence more easily banished. 

There are many maps of the mind (psychocosms), most of 
which are inconsistent, contradictory, and based on highly 
fanciful theories. Many use the symbology of god forms, for all 
mythology embodies a psychology. A complete mythic 
pantheon resumes all of man's mental characteristics. 
Magicians will often use a pagan pantheon of gods as the basis 
for invoking some particular insight or ability, as these myths 
provide the most explicit and developed formulation of the 
particular idea's extant. However it is possible to use almost 
anything from the archetypes of the collective unconscious to 
the elemental qualities of alchemy. 

If the magician taps a deep enough level of power, these forms 
may manifest with sufficient force to convince the mind of the 
objective existence of the god. Yet the aim of invocation is 
temporary possession by the god, communication from the god. 



39 



ft 



^7 ^B 


— A 

^^ A 


V 


A 







E) 





I ¥ I 
c? I \ 

I O I 



F) 



® 




Figure 5. An assortment of psycocosms or mental maps. Magicians 
may wish to invoke some of the qualities represented by the symbols 
in each. Here we see A) the seven classical planetary forms; B) the 
four classical elements; C) the three alchemical elements; D) the 
Taoist yin-yang; E) the five Vedic tattwas; F) the eleven Kabbalistic 
sephiroth; G) the eight Taoist trigrams; and H) the twelve 
astrological qualities. 



40 



and manifestation of the god's magical powers, rather than the 
formation of rehgious cults. 

The actual method of invocation may be described as a total 
immersion in the qualities pertaining to the desired form. One 
invokes in every conceivable way. The magician first 
programs himself into identity with the god by arranging all his 
experiences to coincide with its nature. In the most elaborate 
form of ritual he may surround himself with the sounds, 
smells, colors, instruments, memories, numbers, symbols, 
music, and poetry suggestive of the god or quality. Secondly he 
unites his life force to the god image with which he has united 
his mind. This is accomplished with techniques from the gnosis. 
Figure 5 shows some examples of maps of the mind. Following 
are some suggestions for practical ritual invocation. 

Example Invocation of the War God 

The initiate stands in a pentagonal chamber lit by five red 
lamps. He is robed in crimson and the skin of a great bear or 
wolf. He is girded about with weapons of steel, and an iron 
crown (or helmet) adorns his head. He has prepared his body by 
fasting, by rigors, by scourging, and by stimulants. He has 
constantly turned his mind to things of Mars during the 
preparations. 

He casts sulphur, oak, and acris resins into the thurible and 
anoints his body with tiger balm. He beats a martial air upon a 
drum to open the temple, or else fires a loud weapon into the 
air. He has banished all foreign influences from the mind by 
what means he may (a pentagram ritual being preferred). 
Drawing blood from his right shoulder with a dagger, he 
traces the sigil of Mars on his breast and the Eye of Horns on his 
brow. With a sharp sword, he draws the symbols of Mars about 
him in his mind's eye in lines of crimson fire and visualizes 
himself in the form of the god Horns. 

Then he begins his war dance while an assistant, if he has one, 
continues to beat the rhythm, apply the scourge, or discharge 
firearms. 



41 



Martial music may be played by some machine. As he dances 
wildly to his god he chants: 

lo Horus Horus! 
Horns to me come! 
GEBURAZARPE! 
Thou art me Horus! 
I am thee Horus! 

This he continues until the god taketh him into an ecstacy. 

Note that any of these props can be dispersed with by anyone 
whose Kia flows steadily into the willed artifacts of 
imagination. 

There is no limit to the inconceivable experiences into 
which the intrepid psychonaut may wish to plunge himself. 
Here are some ideas for constructing a latter day black mass 
as a blasphemy against the gods of logic and rationality. The 
Great Mad Goddess Chaos, a lower aspect of the ultimate 
ground of existence in anthropomorphic form, can be 
invoked for Her ecstasy and inspiration. 

Drumming, leaping, and whirling in free form movement are 
accompanied by idiotic incantations. Forced deep breathing is 
used to provoke hysterical laughter. Mild hallucinogens and 
disinhibitory agents (such as alcohol) are taken together with 
sporadic gasps of nitrous oxide gas. Dice are thrown to 
determine what unusual behavior and sexual irregularities will 
take place. Discordant music is played and flashing lights splash 
onto billowing clouds of incense smoke. A whole maelstrom of 
ingredients is used to overcome the senses. On the altar a great 
work of philosophy, preferably ty Russell, lies open, its pages 
fiercely burning. 

Satum, the God of Death, might be invoked in the following 
manner. The initiate first prepares himself by fasting, 
sleeplessness, and exhaustion. He retires to chamber, which is in 
near total darkness, being illuminated only by three sticks of a 
resinous, cloying, musty incense. He weighs his body down by 
wrapping sheets of lead around his limbs, trunk, and head. 
Otherwise his body is cold and naked. To a slow, monotonous 
drumbeat, he conducts a mock burial of himself. With extreme 
caution he may take small quantities of atropine -like solanum 

42 



alkaloids. Then he meditates on himself in the aspect of a 
corpse or skeleton arising slowly from the tomb in a tattered 
winding sheet and assuming his scythe of office. 
In works of invocation, nothing succeeds like excess. 



43 



LIBERATION 

In creating life out of the primeval slime, Chaos has always 
sought to increase its possibilities of expression and to diversify 
its manifestations. During the evolution of life there have been 
many stagnant periods and some reversals. But overall, the 
inherent superiority of the most flexible, adaptable, inclusive, 
and complex creatures, cultures, men, and ideas always wins 
out. To seek these qualities is to achieve more liberation than 
any bizarre feat of renunciation or reorganization of political 
power is likely to create. 

It is a mistake to consider any belief more liberated than 
another. It is the possibility of change which is important. 
Every new form of liberation is destined to eventually become 
another form of enslavement for most of its adherents. There is 
no freedom from duality on this plane of existence, but one may 
at least aspire to choice of duality. 

Liberating behavior is that which increases one's possibilities for 
future action. Limiting behavior is that which tends to narrow 
one's options. The secret of freedom is not to be drawn into 
situations where one's number of alternatives becomes limited 
or even unitary. 

This is an abominably difficult path to tread. It means stepping 
outside of one's own culture, society, relationships, family 
personality, beliefs, prejudices, opinions and ideas. It is just 
these comforting chains which seem to give definition, 
meaning, character, and a sense of belonging to most people. 
Yet, in casting off one set of chains, one cannot avoid adopting 
another set unless one wishes to live in a very reduced and 
impoverished style — itself a limitation. 

The solution is to become omnivorous. Someone who can 
think, believe, or do any of a half dozen different things is more 
free and liberated than someone confined to only one 
activity. 

For this reason Sufi mystics were required to master a handful of 
secular trades in addition to their occult studies. 



44 




45 



Chief among the techniques of hberation are those which 
weaken the hold of society, convention, and habit over the 
initiate, and those which lead to a more expansive outlook. 
They are sacrilege, heresy, iconoclasm, bioaestheticism, and 
anathe-mism. 

Sacrilege: Destroying the Sacred 

Energy is liberated when an individual breaks through rules of 
conditioning with some glorious act of disobedience or 
blasphemy. This energy strengthens the spirit and gives 
courage for further acts of insurrection. Put a brick through 
your television; explore sexualities which are unusual to you. 
Do something you normally feel to be utterly revolting. You are 
free to do anything, no matter how extreme, so long as it will 
not restrict your own or somebody else's future freedom of 
action. 

Heresy: Alternative Definitions 

By seeking out ideas which seem bizarre, crazy, extreme, 
arbitrary, contradictory, and nonsensical you will find that the 
ideas you previously clung to as reasonable, sensible and 
humanitarian are actually just as bizarre, crazy, and so on. 
Whatever is suppressed, restricted, ridiculed, or despised, almost 
always contains a telling counterpoint to mainstream ideas. In 
argument always disagree, especially if your opponent begins 
to voice your own opinions. 

Iconoclasm: Breaking Images 

Immense gulfs exist in human affairs between theory and 
practice, means and ends. Contrast pornography and romance, 
cordon bleu gluttony and skeletal famine, dignity and 
masturbation. Consider violence as entertainment. Mass 
slaughter for idealism's sake. Look at what goes on in the 
name of religion and the consumer society. Relish the 
cacophony of neurosis, fantasy, and psychosis which guides 
material sensationalist culture to an uncertain end. Picking 
through society's dirty underwear, we discover its real habits. 
You can extend this list indefinitely and indeed you should. 

46 



For human folly is without limit though society does much to 
disguise its darker side. Cynicism, sadness or laughter is the 
magician's privilege. 

Bioaestheticism: The Body 

There is a thing more trustworthy than all the sages, and 
which contains more wisdom than a great library. Your own 
body. It asks only for food, warmth, sex and transcendence. 
Transcendence, the urge to become one with something 
greater, is variously satisfied in love, humanitarian works, or in 
the artistic, scientific, or magical quests of truth. To satisfy these 
simple needs is liberation indeed. Power, authority, excessive 
wealth and greed for sensory experience are aberrations of 
these things. 



47 



Anathemism: Self-destruction 

Sidestepping conventionally still leaves you with a mass of 
prejudices, idiosyncrasies, identifications, and preferences 
which give comfort and definition to the personality or ego. An 
idea cannot be said to be completely understood till you 
understand the conditions under which it is not true. Similarly 
you cannot be said to possess a personality until you are able 
to manipulate or discard it at will. 

Anathemism is a technique practiced directly upon yourself. 
Eat all loathsome things till they no longer revolt. Seek 
union with dl that you normally reject. Scheme against your 
most sacred principles in thought, word and deed. You will 
eventually have to witness the loss or putrefaction of every 
loved thing. Therefore, reflect upon the transitory and 
contingent nature of all things. Examine everything you 
believe, every preference, and every opinion, and cut it 
down. 

The personality, a mask of convenience, becomes stuck to the 
face. Eye becomes clouded by "I." The human spirit becomes a 
trivial mess of petty identifications. The most cherished 
principles are the greatest lies. "I think therefore I am." But what 
is "I"? The more you think, the more the I closes. Thinking, "I 
am alseep"; my I is blinded. The intellect is a sword, and its use 
is to prevent identification with any particular phenomenon 
encountered. The most powerful minds cling to the fewest fixed 
principles. The only clear view is from atop the mountain of 
your dead selves. 



48 



AUGOEIDES 

The magician's most important invocation is that of his Genius, 
Daemon, True Will, or Augoeides. This operation is 
traditionally known as attaining the Knowledge and 
Conversation of the Holy Guardian Angel. It is sometimes 
known as the Magnum Opus or Great Work. 
The Augoeides may be defined as the most perfect vehicle of 
Kia on the plane of duality. As the avatar of Kia on earth, the 
Augoeides represents the true will, the raison d'etre of the 
magician, his purpose in existing. The discovery of one's true 
will or real nature may be difficult and fraught with danger, 
since a false identification leads to obsession and madness. 
The operation of obtaining the knowledge and conversation is 
usually a lengthy one. The magician is attempting a progressive 
metamorphosis, a complete overhaul of his entire existence. 
Yet he has to seek the blueprint for his reborn self as he goes 
along. Life is less the meaningless accident it seems. Kia has 
incarnated in these particular conditions of duality for some 
purpose. The inertia of previous existences propels Kia into new 
forms of manifestation. Each incarnation represents a task, or a 
puzzle to be solved, on the way to some greater form of 
completion. 

The key to this puzzle is in the phenomena of the plane of 
duality in which we find ourselves. We are, as it were, trapped in 
a labyrinth or maze. The only thing to do is move about and 
keep a close watch on the way the walls turn. In a completely 
chaotic universe such as this one, there are no accidents. 
Everything is signifcant. Move a single grain of sand on a 
distant shore and the entire future history of the world will 
eventually be changed. 

A person doing his true will is assisted by the momentum of the 
universe and seems possessed of amazing good luck. In 
beginning the great work of obtaining the knowledge and 
conversation, the magician vows "to interpret every 
manifestation of existence as a direct message from the infinite 
Chaos to himself personally." 



49 



To do this is to enter the magical world view in its totality. He 
takes complete responsibility for his present incarnation and 
must consider every experience, thing, or piece of information 
which assails him from any source, as a reflection of the way he 
is conducting his existence. The idea that things happen to one 
that may or may not be related to the way one acts is an illusion 
created by our shallow awareness. 

Keeping a close eye on the walls of the labyrinth, the 
conditions of his existence, the magician may then begin his 
invocation. The genius is not something added to oneself. 
Rather it is a stripping away of excess to reveal the god 
within. 

Directly on awakening, preferably at dawn, the initiate goes to 
the place of invocation. Figuring to himself as he goes that 
being bom anew each day brings with it the chance of greater 
rebirth, first he banishes the temple of his mind by ritual or by 
some magical trance. Then he unveils some token or symbol or 
sigil which represents to him the Holy Guardian Angel. This 
symbol he will likely have to change during the great work as 
the inspiration begins to move him. Next he invokes an image 
of the Angel into his nind's eye. It may be considered as a 
luminous duplicate of one's own form standing in front of or 
behind one, or simply as a ball of brilliant light above one's 
head. Then he formulates his aspirations in what manner he 
will, humbling himself in prayer or exalting himself in loud 
proclamation as his need be. The best form of this invocation is 
spoken spontaneously from the heart, and if halting at first, will 
prove itself in time. He is aiming to establish a set of ideas and 
images which correspond to the nature of his genius, and at the 
same time receive inspiration from that source. As the 
magician begins to manifest more of his true will, the 
Augoeides will reveal images, names, and spiritual principles 
by which it can be drawn into greater manifestation. 
Having communicated with the invoked form, the magician 
should draw it into himself and go forth to live in the way he 
hath willed. 

The ritual may be concluded with an aspiration to the wisdom 
of silence by a brief concentration on the sigil of the 
Augoeides, but never by banishing. Periodically more elaborate 
forms of ritual, using more powerful forms of gnosis, may be 
employed. 

50 



At the end of the day, there should be an accounting and fresh 
resolution made. Though every day be a catalog of failure, there 
should be no sense of sin or guilt. Magic is the raising of the 
whole individual in perfect balance to the power of Infinity, 
and such feelings are symptomatic of imbalance. 
If any unnecessary or imbalanced scraps of ego become 
identified with the genius ty mistake, then disaster awaits. The 
life force flows directly into these complexes and bloats them 
into grotesque monsters variously known as the demon 
Choronzon. Some magicians attempting to go too fast with 
this invocation have failed to banish this demon, and have 
gone spectacularly insane as a result. 



51 



DIVINATION 

Space, time, mass, and energy originate from Chaos, have their 
being in Chaos, and through the agency of the aether are 
moved by Chaos into the multiple forms of existence. 
Some of the various densities of the aether have only a partial or 
probabhstic differentiation into existence, and are somewhat 
indeterminate in space and time. In the same way that mass 
exists as a curvature in space-time, extending with a gradually 
diminishing force to infinity that we recognize as gravity, so do 
all events, particularly events involving the human mind, 
send ripples through all creation. 

Various methods of intercepting and interpreting these ripples 
constitute the mantic art or divination. These ripples tirough 
space and time can only be received if they strike a note of 
resonance in the receiver and are not drowned out by noise or 
suppressed by the psychic sensor. Some forms of resonance 
exist naturally, as between a mother and child, or between 
lovers. Otherwise, they have to be established by 
concentrating on the object of divination. 
The general level of mental noise can be suppressed by 
silencing the mind by some gnostic method. This also assists 
with the concentration. The inhibitory mode of the gnosis is 
most frequently used. Sleeplessness, fasting, and exhaustion may 
cause prescience through visions, but as with drugs, there is 
always the difficulty of maintaining concentration. Any form 
of magical trance can be adapted for divination by first 
directing an intense concentration toward the desired matter of 
divination (or some sigilized form of it) and then allowing 
impression to arise into the Vacuous state of consciousness. 
Many of the excitatory techniques can be used, but some with 
difficulty. Augury may be made by sacrifice, and men have 
tortured themselves for knowledge, but sex is the easiest. 
Erotocomatose lucidity (or sex-trance) describes a condition 
brought about by continually stimulating and exhausting the 
sexuality by any possible means until the mind enters the 
borderland state between consciousness and unconsciousness. 



52 



So far, only direct prescience, the ideal of divination, has been 
discussed. This is not always possible, and recourse must 
often be had to the use of symbolic intermediaries. These can 
augment the practice of divination greatly or ruin it utterly. 
Assuming that the magical perception can forge some sort of 
tenuous connection with the answer to a question, symbols are 
shuffled, drawn, or selected in some manner to carry the answer 
into the conscious mind. Then a further effort must be made in 
the interpretation to get that magical perception to come into 
complete manifestation. Symbols are easy to come by; any 
system can be used — the difficulty lies in forging the magic 
link. In obtaining the symbolic result, the magician tries to let 
the magic slip through below the level of conscious control, but 
must not let the process become merely random. For example, 
in cartomancy or Tarot divination, one should look through the 
pack first and then shuffle but lightly, or the result will be 
completely random, and the chances of the spread being able 
to stimulate the magical perception will be reduced. 
Once the symbol has been obtained, it should be used to help the 
magical perception crystallize more fully. It should become a 
basis for lateral thinking (or intuitive guesswork) rather than as 
a final answer to be mechanically interpreted. 
Astrology is not a valid form of magical divination because it 
assumes a causal relationship between events which are linked 
only very weakly if at all. If the relationship were strong, then 
astrology would be an ordinary secular science. As the 
relationship is very weak, astrology owes whatever success it has 
to the natural prescience of its practitioners and obscures its 
failures with imprecision, evasiveness and ambiguity. 
The best methods of obtaining symbolic intermediate results are 
those which are just below the threshold of deliberateness, but 
above the threshold of pure randomness. Shamanistic type 
methods involving the casting of bones, stones, or sticks 
marked with runes are simplest and best. As methods involving 
the fall of coins or dice, the separation of yarrow stalks and 
their rules for interpretation became progressively more 
complex the more remote the prescient ability became. Highly 
complex mathematical systems represent decadence of the art. 
Of all the forces which obstruct divination, none has more 
power over the civilized consciousness than what is called the 
psychic censor. This is the same factor which denies us access 

53 



to most of our dream experiences and prevents us from being 
overwhelmed by the milhons of sensory impressions which 
bombard our body ceaselessly. Although we could not function 
without it, it is useful to be able to turn parts of it off at times. 
Hallucinogenic drugs knock it out unselectively and are not 
much use. 

The magician must begin to notice all coincidences which 
surround him, instead of dismissing them. Often one notices 
that just before somebody said something, or an event 
occurred, one knew it would happen. This can happen several 
times a day, but we somehow, almost unbelievably, manage to 
dismiss it each time and not connect the occurrences together. 
If a definite effort is made to consciously note these 
occurrences as well as to record them in the magical diary, 
they start to become much more numerous. So many 
coincidences occur that it is ridiculous to use the word 
coincidence at all. One is becoming prescient. 



54 



ENCHANTMENT 

Magical will may exert its effects directly on the universe, or it 
may use symbols or sigils as intermediaries. The creation of 
direct effects, like prescience in divination, represents a high 
point in the art and is just as elusive. Making things happen by 
either method is referred to as the art of enchanting or the 
casting of enchantments. 

From a magical point of view, it is axiomatic that we have 
created the world in which we exist. Looking about himself, 
the magician can say "thus have I willed," or "thus do I 
perceive," or more accurately, "thus does my Kia manifest." 

It may seen strange to have willed such limiting 
circumstances, but any form of dualistic manifestation or 
existence implies limits. If the Kia had willed a different set of 
limitations, it would have incarnated elsewhere. The tendency 
of things to continue to exist, even when unobserved, is due to 
their having their being in Chaos. The magician can only 
change something if he can "match" the Chaos which is 
upholding the normal event. This is the same as becoming one 
with the source of the event. His will becomes the will of the 
universe in some particular aspect. It is for this reason that people 
who witness real magical happenings at close range are 
sometimes overcome with nausea and may even die. The part 
of their Kia or life force which was upholding the normal 
reality is forcibly altered when the abnormal occurs. If this type 
of magic is attempted with a number of people working in 
perfect synchronization, it works much better. Conversely, it is 
even more difficult to perform in front of many persons, all of 
whom are upholding the ordinary course of events. 
In trying to develop the will, the most fatal pitfall is to 
confuse will with the chauvinism of the ego. Will is not 
willpower, virility, obstinancy, or hardness. Will is unity of 
desire. 

Will expresses itself best against no resistance when its action 
passes unnoticed. Only when the mind is in a state of multiple 
desire do we witness the idiot agonizations of will-power. 

55 



Pitting oneself against various oaths, abstentions, and tests is 

merely to set up conflicts in the mind. The will always 

manifests as the victory of the strongest desire, yet the ego 

reacts with disgust if its chosen desire fails. 

The magician therefore seeks unity of desire before he attempts 

to act. Desires are re-arranged before an act, not during it. In all 

things he must live like this. As reorganization of belief is the key 

to liberation, so is reorganization of desire the key to will. 

In practice, many difficulties can be gotten around by using 

various types of sigil. The desire is represented by some 

pictorial glyph, by a wax image to be wounded, bound, or 

healed, by the characters of a magical alphabet, or by some 

image in the mind's eye. 

All these serve as a focus for the will. Concentration on these 

spells should be augmented by some form of gnostic exaltation 

to cast the enchantment. 

When considering any form of enchantment, remember this: it 

is infinitely easier to manipulate events while they are still 

embryonic or at their inception. Thus d)es the magician turn 

that aspect of Chaos which manifests as causality to his 

advantage, rather than oppose it. The desire then manifests as a 

convenient, but strange, coincidence, rather than as a startling 

discontinuity. 

The will may be strengthened by one other technique aside 

from the concentrations of magical trance, and that is by luck. 

The magician should observe the current of his luck in small, 

inconsequential matters, find the conditions for its success, 

and try to extend his luck in various small ways. 

He who is doing his true will is assisted by the momentum of 

the universe. 



56 



LIBER NOX 



BEING THE INITIATE 3° Syllabus of the Magical Order 
of the Illuminates of Thanateros in Black Magic, this 
subject is divided up in accordance with the schema 
shown in figure 6. We will begin by discussing the Spirit of 
Black Magic. Magical power is the key to the heaven-hell 
of the now. Unaware of this, many slip into the 
unsatisfactory greyness of small fears and small desires 
confused. Then they invent pleasurable or painful hereafters to 
replace the present. The life force seeks ever the flesh, body, 
ideas, emotions, experiences, etc., through endless 
incarnations. For without the flesh, Kia has no mirror for 
itself, and there is no awareness, no ecstacy, nothing. 



The Double Sorcery 




Desire 



Transmogrification 
Figure 6. The schema of Liber Nox. 



57 




58 



It is either this nothing or the flesh, and the condition of the 
flesh is dual. Eternal warfare is the price, purpose, and reward of 
existence. 

Kia evolves into a myriad of experiences, and these are all Self. 
They are all forms of our awareness. To oppose the great 
dualities like sex and death, or pain and pleasure, the great 
evolution of Kia, with lesser fears and desires, is the beginning 
of failure of satisfaction. 

Existence is the great indulgence. Anything less than this, any 
attempt to avoid part of oneself is to invite loss of form, a self- 
negation leading to a shrinkage of spirit. 

The Self alone is God and should recognize itself in all things. 
For those who uphold limited values bind themselves to 
mediocrity and failure. Those who self -righteously value their 
own contradictions are mighty on this earth. Our dual nature is 
all morality; it is foolish to be other than we are. Acceptance 
and living without restraint I will call the highest virtue. 
The greatest sinners are the greatest saints, though they may 
be unconscious of this. Great men are greatly dual. And 
doubleness is not the end of it. Every moment the consortium 
of "I" puts forward a new face. 1 am not who I was seconds 
ago, much less yesterday. Our name is multiple. I am a colony 
of beings sharing the same envelope. And Kia, the self-love 
which binds them together, will one day hurl them apart — 
attempting even death for its satisfaction. 
What is a god but man wielding the force of Chaos? To him 
nothing is true; everything is permitted. There is no purpose in 
his existence; he is free to choose his own. He has bound 
himself to earth forever and reincarnates at will. For the 
universe is mad and arbitrary in her ways. Nothing is 
unchangeable except change itself. The only universal principle 
is the universal lack of principle. Yet the Great Goddess Chaos 
will lend some of Her power to those who can become Her 
favorites. 

And must our dualities be kept in coexistent separation to 
retain the power of satisfaction? The small pleasures of the 
gourmet, semidigested, overripe, putrefying food have come 
almost full circle to the consumption of excrement, with little 
satisfaction. Rather would I take plain wholesome food for the 



59 



body, and taste the nectars of revulsion and delight but 

occasionally. 

Reserve Kia for works of inspiration, ecstacy, and magic. 

Seeking pleasure is the surest invocation of displeasure, one 

falls back rapidly into the general greyness. But if an 

emotion be pushed to the furthest realms of non-necessitation, 

then there is nothing to balance ecstacy but ecstacy. 

Gnosis is the mechanism by which Kia draws back from the 

flesh in preparation for the mighty indulgences of magic. A 

great saving to accomplish a greater spending. 

Kia is nascent energy seeking form. It has been called the 

Great Desire, the Life Force, or Self -Love. It can be represented 

by Atu 0, the Tarot Fool, or the Joker. Its heraldic beast is 

the vulture, for it ever descends to take its satisfaction among 

the living and the dead. 

The experience I received was this, that my innermost self or 

soul or spirit 



Was no thing 

formless without quality 

nameless 

pure power. 

Yet it was anything that it touched, 

I am this illusion 

and 

I am not this illusion 

Amen. 



60 



SORCERY 

Sorcery is the art of using material bases to effect magical 
transformations. The advantage of using such material bases is 
that the power residing in them can be built up over a period. 
Four main types of material base are used. Those which contain 
reserves of a partic ular type of power such as fetishes, talismans, 
spirit traps and amulets; those which act to carry some effect to 
its target like powders, philtres, wax images, and knotted cords; 
those which act as a basis to receive divinatory impressions; and 
those which act as an anchor for some aetheric form which can 
be sent like a magical weapon. In addition, blood and semen 
may be used as sources of the life force. Various other bodily 
secreta and excreta: hair, fingernails, spittle, etc., can be used to 
provide magical links with target persons. 
Talismans, amulets and fetishes are charged by a process 
analogous to evocation. Talismans are usually the recipient of 
some simple charge that evokes strength, courage, health, 
virility, no-mind, sleep, or some other emotion, or state of 
power in its possessor when he concentrates on it. If the 
tahsman is well enough made, it should continue to evoke its 
effect even when it is not being used for concentration. The 
form and composition of the material base should be 
suggestive of the desired effect. Amulets are objects 
containing a portion of the aetheric and life force with a 
particular task to perform and are semi- sentient. They can only 
be created by the strongest forms of evocation. They are 
fashioned in the form of a small man or creature, and during 
the evocation an aetheric duplicate is placed inside the material 
form. They are most commonly made to protect places or 
persons within a short radius of action. When such things are 
created by a group or tribe of persons over a long period, they 
are known as fetishes. 

Any sort of material base is a spirit trap in some way, but some 
substances, notably crystals, absorb aetheric imprints very 
readily. Quartz crystals, which are large and readily available, 
can be used to pick up impressions by leaving them near 
charged places, persons, or objects. If a spirit or elemental is 



61 



discovered to be inhabiting some place it can be trapped by 
plunging a crystal into its form. 

Enchantment by sorcery is carried out with the aid of various 
powders, philtres, concoctions, wax images, and knotted cords. 
The material base can be composed of anything suggestive of 
the desired result and may include possessions or parts of the 
body of the intended victim. As the material base is being 
compounded, the magician does everything possible with 
concentration, visualization, and gnostic exaltation to imprint 
his desire into it. The charged matter is then taken and placed 
where the victim will come in contact with it. 
Instruments of sorcery also find their uses in the mantic art. 
Most divinatory tools serve only to receive impressions from 
the operator's magical perception. Charged instruments 
contain a residium of formless aetheric energy which actually 
amplify the impressions. Most devices in this class are magical 
mirrors, crystal spheres, highly pohshed surfaces, and pools of 
dark liquid or blood. The Mirror of Darkness is an instrument 
fashioned from black glass or natural obsidian. 
It should be carried concealed close to the body. It may be 
charged by using it as a focus for concentration in the magical 
trance of no-mindedness. One gazes into it unwaveringly for 
long periods until it opens like a pit or tunnel beneath one. 
Only after this aetheric tunnel has developed is the mirror of 
darkness ready for use. The perception reaches through the 
tunnel as the will directs it to other regions of time and 
space. 

Magical weapons are created by building an aetheric duplicate 
of some existing device such as a wand, sword, dagger, 
pointed bone, or dart. The aetheric form is kept inside the 
material base until projected forth by a strong focusing of the 
win. Skilled sorcerers are able to reach through the mirror of 
darkness to the target or victim and hurl the magical weapon 
down after it. Close proximity or even contact with the target 
is otherwise required. 

Personal blood sacrifice may be made to a magical weapon, or it 
may be made the focus of an orgiastic rite and anointed with 
sexual fluids. But with or without these adjuncts, it is intense, 
prolonged concentration which imbues these devices with 
power. 

62 



Amulets and weapons of great power are sometimes given 
personal names by which they are controlled. Sometimes such 
devices have acted quite independently of the incompetents 
into whose hands they occasionally fall. 



63 



THE DOUBLE 

The double is described in all magical traditions from ancient 
Shamanism, through the Egyptian "Ka" and the "Ki" of occult 
martial arts to ideas of the soul or ghost and in the modem 
occult concept of the astral body. It is most commonly seen or 
experienced when the physical body passes close to death. 
It does not have a definite fixed shape, although there is a 
natural tendency for the life force to hold it in the same image 
as the physical body. Even when it is exteriorized in the body's 
image it is not necessarily visible to ordinary perception. Like all 
aetheric matter, its effects on ordinary reality are variable and 
depend on the ability of the life force to make a real effect 
coalesce at some point. Thus, the double is able to penetrate 
solid matter, but at other times it may have a degree of 
tangibility and be able to effect material happenings. 
In the occult martial arts, it is projected just beyond the 
striking surfaces of the body by visualization and a sharp yell 
which accompany the physical blow. A portion of the aetheric 
force may even be left inside the opponent to cause what is called 
the delayed death touch. The force may also be projected 
beyond the body to inform one of the movement of enemies 
behind and projected to the body's surfaces toward off blows. In 
most forms of psychic healing, this same force is projected, 
commonly through the hands. 

The double may also be made to take on various alternative 
forms, most commonly animal form. Theriomorphic (beast- 
like) manifestations of the double are often atavistic. They cause 
a form of possession by the behavior patterns of the animal 
concerned. These pattems may lie dormant in our memory, or it 
may be that we have access to aetheric memories. Whatever 
their source, these atavisms create terrifying effects. Even if the 
aetheric beast form is kept within the physical body, it may 
manifest as strange physical prowess, the ability to cower wild 
animals and confuse and frighten we humans. Projected beyond 
the body it can serve as a vehicle for the consciousness to 
experience the mode of travel and abilities of the animal. 



64 



Skilled magicians may attempt bizarre composite forms like 
gryphons and basilisks as magical vehicles. 
In the normal cycle of birth and death, the life force carries 
little or nothing from one incarnation to the next. The 
projection of the double is the basis of deliberately carrying 
things over into a new incarnation at death. 
Of all the techniques of gaining access to the double, narcosis is 
the least controllable and most dangerous. Nevertheless, since 
time immemorial magicians have been smearing themselves 
with pastes compounded from the solanaceae alkaloids, 
thomapple, nightshade and henbane, and consuming various 
other hallucinogens and trance inducing drugs as well, just for 
this purpose. Visualization is the weakest technique used on its 
own, but it can act as a model on which to build that peculiar 
bodily sensation which comes from movements in the aether. 
Sometimes it is felt as heat, as a sort of itching, or as an ache. 
One can only persist with imagining something until a 
sensation develops. Sharp, high pitched yells and exhalations 
of breath are used to help project the force in martial arts and 
occult yogas. 

Dreaming is the most challenging and complete method of 
freeing the double. Ordinary dreams are an ingenius jumble of 
half-forgotten events, hopes and worries. They are a more 
graphic form of the mental chattering, fantasizing, and 
daydreaming that the waking mind does. In the same way that 
the day mind learns to differentiate between real things and 
fantasy, so can the dream consciousness learn the difference 
between real and fantasy dreams. 

Real dreams are the key to the double. The first step in 
creating the double is to estabhsh it in a real dream The hands 
are the most easily visible part of the body. Dream 
consciousness is particularity linked to the sense of sight. The 
magician strives to see the hands of his double in dream. The 
desire to do this is concentrated on intently before sleep every 
night for as long as it takes success to crown one's work. During 
this time the hands may feature in many ordinary, idle dreams 
which may become very complex and bizarre. This is not the 
desired result. 

Success is an abrupt and discontinuous experience. The 
command to see one's hands is suddenly remembered as one 

65 



realizes one is dreaming. Suddenly the hands are there in full 
clear view. The shock is like being rudely awakened from 
daydreaming or bursting through a membrane. To prevent the 
shock causing awakening, the experience should be 
repeated several times. 

Then the magician resolves that he will see a particular place 
that he visits in his waking hours also. Summoning his hands in 
dream, he looks at them, then moves them aside and tries to find 
the place he has willed to go to. If the vision begins to fade, he 
goes back to his hands and tries again. He must strive to get all 
the details of the place correct and to be there at the same time 
of day that the dream takes place. Eventually he will find that 
the double actually is at the desired location. When this much 
has been attained there is no limit to what he may eventually 
achieve. Yet one must be prepared to devote every night of the 
rest of one's life to developing these powers. 



66 



TRANSMOGRIFICATION 

The metamorphosis to black magical consciousness. 

Chaos, the hfe force of the universe, is not human-hearted. 

Therefore the wizard cannot be human-hearted when he seeks 

to tap the force of the universe. He performs monstrous and 

arbitrary acts to loosen the hold of human limitations upon 

himself. 

The magical life demands the abandonment of comfort, 

conventionality, security and safety — for competition, 

combat, extremes, and adversity are needed to produce higher 

resolutions and personal evolution. An air of desperation is 

required in a life lived close to the edge. One must be living 

by one's wits. 

In a stagnant environment the body-mind creates its own 

adversity — disease and fantasy. 

Only in extremes can the spirit discover itself. A fluid 
environment is required as a vessel for magical consciousness. 
Only a fluid environment can conform to beliefs about it and be 
subject to the subtle magic forces. Only in mutable 
circumstances can divination come into its own. 

Therefore abandon all fixed patterns of residence, 
employment, relationship and taste. 

Among the titles of Kia is Anon. Anon freely transmogrifies its 
arbitrary personality, refusing any identity defined by its 
environment. Residing in the ultimate freedom possible on the 
plane of illusion, it has choice of duality. Everything which 
exists for it is a form of desire, for this is the universe in which 
it willed to incarnate. If this were believed to be either heaven 
or hell one would feel free to do anything. It is only the fear 
that it is neither which imprisons us. 

The idea of mind or ego as a fixed attribute or possession of 
Self is illusory. All that can be said of Kia is that the amount of 
meaning one experiences is proportional to Kia's manifestation 
in one's circumstances. 



67 




Figure 7. The Sigil of Chaos is the sole symbol employed by the 
magical order of the Illuminates of Thanateros as a device of 
recognition, and as a mirror of darkness for communication between 
its adepts. 



Kia is felt as meaningfulness, power, genius, and ecstasy in 

action. Outside of this nothing is true. 

The wizard doeth as he wilt on this illusory plane, knowing that 

nothing is more important than anything else and that 

anything he does is only a gesture. He is thus free to do anything 

as though it mattered to him. Acting without lust of result, 

he achieves his will. 

In the arena of Anon compete numerous selves, souls, familiar 

spirits, demons, obsessions, and an infinity of possible 

experiences. Each game is short, and then the pieces are hurled 

through death into unrecognizable new configurations. 

Only the style and spirit of Anon's play survive 

transmogrification, unless the aetheric body has achieved great 

integration. 

The acts of the Black Magician will bind him to earth 

forever, but — if he be fearful of his ability to find his way back 

to his previous occult learning, he may strongly visualize the 

sigil of Chaos shown in figure 7 at his death. 



68 



ECSTASY 

Being a resume of the Quadriga Sexualis, a series of somatic 
trances involving the Death Posture and Rites of Thanateros. 
The science and art of the sacred ahgnments between the 
magical will and certain forms of gnostic exaltation are 
shown in figure 8. The pinnacle of excitation and the cave of 
absolute quiescence are the same place magically and 
physiologically. In that hidden dimension of one's being hangs 
the hawk vulture of the Self (or Kia), free of desire, yet ready 
to hurl itself into any experience or act. 

The endless variations of the gnosis of quiescence are all the 
death posture, but the following may be of particular use in part 
or whole: 

Kneeling in the dragon position, hands flat on thighs, spine 
erect, the initiate stares fixedly at the image of his own eyes 
in a large mirror before him, about two feet away. The 
temple is best completely featureless, black or white. He 
may have prepared himself previously by concentration on 
one of the magical trances, or by some intense effort of 
convergent thinking. 

Gazing at his own eyes the initiate stops thinking. No 
amount of "effort" in the usual sense will avail. Infinite 
patience will barely suffice. The attention must be 
continually turned to the eye image until the thinking 
eventually gives up. Any sort of distortion of the image is 
symptomatic of thinking and to be avoided. 
Success is characterized by certain phenomena for which 
it is useless to strive. There may be a loss of physical 
perspective or body image. The body may begin to feel vast 
or microscopic. These phenomena are characteristic of 
sensory deprivation. They are not the desired result but 
indicative of a loosening of belief. 

The eyes are then closed and the void is entered as 
completely as possible. Some image may be used as a 
receptacle of thought if it be not completely annulled. A 
visualized shape will do. Hopefully this too can be 

69 



allowed to fade, leaving Kia hovering in an immensity. 
From this condition of transcended desire it can hurl itself 
into any form of magic. Inspiration or atavisms can be 
dredged up from recondite corners of the awareness by 
sigils; will and perception can be extended into new 
dimensions. 

If the foregoing proves insufficient to achieve gnosis, the 
magician stands on tip toe, eyes closed with arms locked 
behind, the neck stretched and the back arched, the whole body 
straining to the limit. The breathing becomes deep and 
spasmodic as the crucifixion continues. Oblivious to 
everything except the strain and tension which rack his entire 
being, he may attain the Void, as this too is suddenly removed 
and he falls exhausted supine to the floor. 

The 
Death 
Pasture 



Norma/ 
Congress 



# 



i^ 



4© 



Reverse 

Congress, 

Arud or 

Oral 




Autoerotic 
Congress 



Death Posture 
Normal Congress 
Autoerotic Congress 
Reverse Congress 



Transcendence ) 
Inspiration ) 
Reification ) 
Exhaustion ) of Desire 



Figure 8. The Quadriga Sexualis and their magical uses. 
70 



At this point he evokes the sensation of laughter. Reflecting on 
the meaninglessness of anything as he becomes conscious of it, 
he laughs aimlessly at everything. He may be granted the grace 
of being swept up onto the divine madness of ecstatic 
laughter. 

The death posture is chief among the rites of Thanateros for it 
can be applied to inspire, reify, and exhaust, as well as 
transcend, desire. 

Normal congress, the genital embrace of persons of opposed 
sexes, should in any manifestation, magical or not, inspire the 
participants with something, if only mutual attachment. 
Employed magically it can provide amplified inspiration for 
almost anything. 

The lunar current of the priestess is observed for a day in 
which the libido is strong. In the priest, the libido is 
strengthened by conservation. Retiring to the place of working, 
each attains the silence of the mind by any favored method. For 
example, they may kneel before each other in the dragon 
position and perform the preliminaries of the death posture. 
Then they become conjoined in a stimulatory embrace. As 
congress occurs the subject for inspiration or its sigil is 
meditated on as the mountain of excitation is gradually 
climbed. As the final step is taken the desire is abandoned to 
the subconscious. After the cataclysm the celebrants aim to 
remain vacuous but alert, to allow the inspiration to manifest. 
The reification, or making real, of a desire is possible through the 
autoerotic mode of the quadriga sexuahs. In this the mind is 
kept blank while the sexuality is ignited and brought to a pitch 
by touch alone. The body is in a supine position, eyes closed 
with all other senses annulled as far as possible. As the initiate 
climbs the mountain of excitation the mind must reject all 
images and fantasies. As the body goes into the orgasm phase, 
and in the seconds following, the whole force of the will and 
perception is focused on the desire, or more conveniently, its 
sigil. In that brief instant when he is no more, the alignment is 
made, the obsession formed, the demon bom, or the sigil 
charged, his will sent forth. 



71 



Eroto-comatose lucidity is a variant of this form of congress in 
which the desire is to reach the borderland state between 
consciousness and unconsciousness through which the 
subconscious images and divinatory impressions flow. The 
sexuality is stimulated again and again and if need be, again 
and again and again until the consciousness slips into the 
shadow world. In practice the body should be neither too tired 
nor too comfortable, so preventing the unconsciousness of 
deep sleep. The body may be unable to sustain many orgasms, 
particularly if male. Karezza, excitation stopping short of orgasm 
but repeatedly approaching it, may be employed. Exhaustion of 
desire is a magical process which works on the principle that 
wished-for events so often seem to occur after we have 
forgotten about them consciously. It is because the life force 
then acts through the aetheric tensions we first created, but of 
which we are no longer aware. The chosen desire is concentrated 
on through all phases of the arousal, discharge and aftermath of 
these forms of congress for as bng as it takes until the mind 
begins to react against or get sick of it. 

The conscious desire, rather than any sigilized form of it, 
should be used. As soon as the reaction against the desire begins 
to manifest, the whole thing is banished from the mind ty a 
forcible turning of the attention to other matters. Conscious 
desire and reaction annulled, the desire will manifest at some 
time in the future. 



72 



RANDOM BELIEF 

Various stages in the belief cycle of the self are provided in the 
following sections. Try each or any of them for a week, a 
month, or a year. This exercise may save one an unnecessary 
incarnation or two. It may also help to make clear the aeonic 
mechanism which creates the various psychic milleniums of 
past and future history. The beliefs are gven in order, with 
Number 1 understood to follow on from Number 6 in a circle. 
Atheism and Chaoism are presented in both their early and 
degenerate phases to make clear the stages of change, and to 
permit the use of the sacred cube. 

Dice Option Number 1: Paganism 

The gods show themselves in all things. In the elements, 
tempestuous and placid by turns; in the seas, the mountains, 
the green fields, in the hail and in the lightning. They show 
themselves as various animals and they show themselves in 
metals and in stones. Most of all they show themselves in the 
mind of man impelling him to love, to war, to fortune, or to 
disaster. The gods watch over everything in the world; there is 
no thing not under the auspices of some god or other. 
For in all things there is both substance and essence. The gods 
came out of Chaos, and from the gods came the essences of all 
things — some gods giving essences to some things and others 
to different things. Man contains the essences of all the gods. 
What is good or what is ill is what is pleasing or displeasing to the 
gods. But what is pleasing to Mars may not please Venus. 
Hence there is war in heaven even as there is war in man. Yet 
by making an appropriate invocation or offering we may set 
matters aright and gain their favors. If we hve always in 
devotion to our patron god and do not displease the others 
overmuch, our shade will go at death to rejoin the essence of 
its deity. 



73 



Dice Option Number 2: Monotheism 

There is but One God who created everything. 

He created man in his own image. 

He gave man free will to do good or evil. 

Good is what pleases God, evil displeases him. 

After you die God will reward or punish you 

For pleasing or displeasing him. 

God also created angels and demons. 

These are spirits with free will, 

Some remained good, some became evil. 

These spirits help man to become good 

Or tempt him to do evil. 

If you stop doing something evil 

God will be pleased. 

If you stop doing something you enjoy 

For God's sake, he is also pleased. 

You may pray to God and ask him for help. 

You may worship him with prayer also. 

By this he will be pleased. 

To know how to be good and please God 

You must obey the teachings 

And the authority of the religious hierarchy 

He has established on earth 

As the one true religion. 

Dice Option Number 3: Atheism 

The idea of God or a personal soul is an hypothesis we have no 
need of. Besides there is not the slightest scrap of material 
evidence that will stand up to examination. Let's stick to what's 
real, shall we? 

There is always some sort of a reason or explanation for 
everything even if we haven't managed to work it all out yet. 
But we're doing pretty well. I mean, you've only to look 
around yourself, the whole universe works on a sensible cause 
and effect basis; it's only hocus pocus if you're too primitive to 
work out how it works. Free will, for instance, is probably just an 
illusion caused by some defect in the neuroelectro-biochemical 
plumbing in the brain. But we'll all go on using it till we find 
out. After all, enjoyment is the whole point in ife. The only 

74 



sort of morality or law worth having is that which stops fools 

from spoiling their own or other people's enjoyment in the 

long run. 

And when you're dead, you're dead. 

Until we find evidence to the contrary. 

Dice Option Number 4: Nihilism (Late Atheism) 

Material causality is everything. Science can probably explain 
away everything. There is nothing which is not caused by 
something else. 
But this is no-explanation. 

The world now seems accidental, arbitrary, and without 
meaning. We can know How everything happens but there is 
no reason Why. The universe has become predictable but 
meaningless. That is the burden of intelhgence, of being able 
to see through it all. There is obviously no spirit or personal 
survival after death. Hence there is no reason to do anything, or 
for that matter, to restrain from doing anything. Even this is to 
deceive ourselves for there is no such thing as free will. One 
cannot help but get involved in doing because one happens to 
be. All motivation is just an attempt to put the body-brain in a 
lower energy, less tense state, even if by a roundabout route. 
There are no absolutes in terms of importance, goodness, 
meaning or truth that do not arise from the accidental structure 
of the body brain and its surroundings. 

We are just living out the chaotically complex forces which 
spawned us and which will one day reduce us to nothingness 
again. 

Everything we will ever do is just a result of how we are made 
and what happens to us. For all our pretense of free will, we are 
an accident running a fixed but unknown course. 



75 



Dice Option Number 5: Chaoism 

As above, so below 

I am the universe 

The hfe force in us 

Is the hfe force of the universe 

The subtle force in us (aether) 

Is the subtle force of the universe 

The gross matter in us 

Is the gross matter of the universe 

To Chaos, nothing is true 

And everything is permitted 

Though it has limited itself 

To the principle of duality 

In building this world 

for itself. 

(For a further elucidation of these beliefs consult The Book of 
Chaos in its entirety.) 



Dice Option Number 6: Superstition (Low Chaoism) 

All phenomena having come from the one source, there exist 

mysterious connections between things with similarities. 

All like things contain the same signature or essence; they 

share the same spirit. This essence or spirit can be made to go 

into other things by bringing the signature-bearing objects into 

contact with whatever is being treated. This is the principle of 

contagion. 

All things being connected in diverse, mysterious ways, one can 

take augury from anything about anything of which it reminds 

one. There is nothing that is not an omen about something else 

to him that but has the wit to know it. 

And by similar wisdom, anything can be affected by performing 

the required action on some other thing that reminds one of it. 

Like attracts like, the principle of similarity. 

Wisest of all are those who know the most deeply hidden 

connections. They are able to be reminded of the obscure by 

76 



the more obscure. They know what sacrifices are to be made to 
adjust or placate the essences of things. Morahty is the 
avoidance of misfortune. One's next incarnation will be as 
whatever creature of which one's activity in life is most 
reminiscent. 



77 



THE ALPHABET OF DESIRE 

Except for the curious condition of laughter, which is its own 
opposite, emotion follows a dual pattern — love and hate, fear 
and desire, and so on. The following Alphabet of Desire 
includes all the basic root emotions arranged as complementary 
dualisms in a form suggestive of the classical gods, or Ruach 
of Kabbala. 

Pagan philosophers saw human qualities mirrored in nature and 
cast these giant reflections of themselves as gods. It is therefore 
unsurprising that most pagan cosmologies contain a complete 
spectrum of our psychology in god form. 
The main divisions of emotion have been equated with 
planetary god forms. Each of these principles manifests in three 
important forms represented here by the alchemical principles 
of 



Mercury jf_ Sulphur 



Z\ and Salt f ) 

^p or Earth \^_^V 



The Mercurial (exalting, spiritual) form indicates the 
cathartic, ecstatic, gnostic mode. Over- stimulation of any 
emotive function creates a mental paroxysm in which the whole 
consciousness may be caught up. This is experienced as a great 
release or catharsis, and at higher levels, ecstasy. Finally, the 
one -pointed consciousness essential to mysticism and magic 
may supervene in which the life force can act directly. The 
gnostic condition is also the key to radical changes of belief or 
conversion. Any belief presented in this condition is likely to be 
retained due to the hypersuggestibility of the vacuous state of 
the mind. 

The Sulphurous (quickening, active) form indicates the 
ordinary basic drives to copulate, to destroy, to be attracted by 
favorable stimuh and repelled by harmful ones. This is the 
normal functional mode of the emotion from which the 
ecstatic and earthly modes are derived. 

78 



Table 2. Emotional Duality 



Coagula 




Solve 




The principle of 
attraction, coming 
together. 




The principle of 
repulsion, separation, 
avoidance. 


Sex 


€ 


^ 


Dtiach 


Love 


? 


s 


Hate 


Dtsirc 


% 


? 


Fe^r 


Pkasure 
El£)tmn 


V 
A 


A 
V 


Pain 

DtprcssJon 



The Earthy (heavy, sluggish) form is evoked when an emotion 
is baulked of expression or becomes tainted with an admixture of 
its opposite. It turns in on itself rather than seek fulfillment in 
action or esctacy. 

The greater duality which rules all emotions is shown in 
Table 2. Figure 9 on page 78 shows us that the root of every 
emotion is always its opposite. 

Armed with this self-knowledge, the magician may ever ride the 
shark of his desire across the ocean of the dual principle to a 
gratuitous ecstasy. Anticipating the earthy disfunctional modes, 
he may transmute their energies and obtain his satisfaction in 
other forms. (An alternative desire or its sigil is made the focus 
of concentration in the climate of a negative emotion, it will 
soon be realized.) 

The twenty-one principles have each been given a simple 
pictorial glyph and a one word mnemonic. The glyphs can be 
employed in various spells and sigils, but the words are mostly 
quite inaccurate attempts to capture a feeling. The twenty - 
one principles can be equated with the Trumps of the Tarot if 
desired. Kia is equated with the Fool. 



79 




o 



Figure 9. The root of every emotion is always its opposite. 



80 



There is additionally a supplementary alphabet of four princples 
to cover the somatic emotions of the pain/pleasure and 



&3t /# / O DeoA 



m 



The force which creates is also that which destroys. The 
cellular mechanisms which make reproduction and growth 
possible are also those which cause ageing and death. 



Release ^Ci I A _fo Dissoiwtion 




^1^ 




(Glyphs: escape from the dual condition, implosive conjunction) 

The death posture includes all trances intended to bring the 
mind to complete stillness. Concentration on a single stimulus, 
a thought, an image, a sight or a sound may hasten the effect of 
removing all other stimuli. At the moment of the most 
profound and utter stillness the magician controls his 
universe. 

Sexuality most often brings man a fleeting glimpse of ecstacy. 
The magician first observes chastity for a period. Then he 
takes every measure to bring himself to the highest point of 
excitation. Ordinary lust is transcended, having served its 
purpose; the consciousness soars to new peaks of excitation and 
may pass into something else altogether. 

(Glyphs: antagonism, sexual conjunction) 

Lust, the impulse to seek sexual union, is a necessary function of 
the organism and remarkable only in the staggering variety of 
fetish objects to which it can be directed. Blood-lust and the 
urge to wanton destructiveness serve few useful purposes. Their 
existence is inexphcable except in dual terms. The desire for 

81 



union with various things and persons is co-existent with an 
equally strong desire for separation from various phenomena. 
In extreme forms this manifests as the desire to lay waste to 
certain aspects of one's universe with a frenzy which parodies 
sexual lust. 

n /^ Atrophy JL^ /H\ Fru^triition Q (f 
(Glyphs: loss of form by dissolving, failure of conjunction) 



As frustration is baulked lust, so is the boredom, laziness, 
depression, and self-disgust of atrophy a failure to destroy or 
separate oneself from undesirable events. The attempt to 
capitalize one's lust or destructiveness by indulgence for 
entertainment is also a sure evocation of frustration and 
atrophy. 



?/¥ 



Fear Sr / ^4^ Desire 



May it not be that our wished-for treasure islands lay precisely 
within those images of horror and revulsion we normally 
reject? 



U ^-T/ir 



Joy 




(Glyphs: black pit of fear, upward, outward leaping) 

Fear, if pushed to a high pitch rapidly, will paralyze the mind. 
Strange alternative magical perceptions may then sometimes 
be glimpsed; and the will, if focused on a single objective, is 
mighty. Terror as a tool of magic is an essential ingredient of 
many initiatory and mystic schools. 

82 



The gnosis of joy is more difficult to attain, but a flight of 
geese against a sunset, contemplation of religious imagery 
or ntense nostalgia, have, for some, been enough to tip the 
scales of mystic perception. 

9 ^ Fri^t 9^1 (^ Attraction ^ JL 

(Glyphs: being attacked, coming together) 

The normal reactions to threatening or inviting stimuli. Such 
commonplace feelings require little comment save that in a 
civilization such as ours far removed from natural phenomena, 
almost all fears and desires are socially induced or imaginary. 

(Glyphs: inescapable unpleasantness, engulfing) 



As a sage once observed, desire is the cause of sorrow. These are 
important dualities for "civilized" society. Aversion designates 
the anguish, misery, sorrow, grief or embarrassment of being 
unable to separate oneself from phenomena of fear because of 
past desire. Conversely, greed is the condition of being 
unable to satisfy desire because of past fears. Daily do our 
greed and fear assume grotesque and bizarre proportions. 



Hate ^* / S^ Love 



c?/? 



Seeking to avoid violence we have made a virtue of suppression 
of anger. This damages the emotional constitution. Denying 
oneself anger, one loses all the rapture of love. Be ye men and 
women of great passions. 

83 




Anger 



±/A-- I? 



(Glyphs: transcending rage, flame of passion) 

Raging anger is rarely violent and never effectively violent. 
Ask any warrior. Giving vent to mild anger is cathartic; the head 
is cleared of tensions, and the body relaxes. Raving blind rage 
is a magical state of mind. It is useful for casting one's will 
upon the universe and may, for skilled practitioners, be a 
gateway to trance states. 

Entrancement is also a feature of rapture. Bhakti yoga, the way 
of love of a god, has parallels in Western mysticism. The force of 
all-consuming love may carry one into the power of the mystic 
void. 

^ ^ Aggress ^^JQ^ Possum ^^ 

(Glyphs: a weapon, embracing) 

Passionate devotion to one's mate, offspring, and tribe is as 
natural as the impulse to give battle to thieves, enemies, 
competitors and predators. Now that society's aggression has 
been institutionalized on the national scale, it has to be 
ritualized on the personal and regional scale as sport. 

^^ ^^ Loathing \Sj j f^\ Atxachmmt kJ jT 

(Glyphs: anger turned inward, useless appendage) 

The condition of loathing results from being unable to forget, 
avoid, or destroy an object of hate. That is, one is unable to 
break one's attachment to it. Attachment itself is a form of love 
in which the loved becomes a mere useless appendage when 



84 



passion is baulked of fulfillment and a partial reaction, an 
element of loathing, ah entered on. 



Laughter f*j / ^J Lau^Uer 



o/o 



(Glyph: concealed at the center of the mandala) 

Rejected by science which cannot explain it away, derided by 
religion whose piety it deflates, used only to embarrass 
pretention in art and philosophy, verily it is a tool of magic. In 
the ecstatic laughter of men I see their volition toward 
release. 

f»J^^ Deconceptualizfiition i Jr 

(Glyph: downward flashing lightning splitting asunder) 

Shattering of one's expectations is the device of all the best 
humor. The Archbishop loudly farts; the free energy of our 
destroyed beliefs manifests as laughter. This function is 
protective. If we did not laugh at our broken expectation, we 
would go mad eventually. By the amoral cultivation of 
laughter, the magician can shrug off all losses and avoid entering 
averse states altogether if he wishes. Crying is an infantile form 
of deconceptualization, laughter, designed to protect the eyes 
and summon assistance. 

fO ^y^ Conceptuahzation A K 

(Glyph: a receptacle for conception) 



Another form of wit, the pun, depends on forging a connection 
between two ideas. An infinite series of weak jokes of this kind 
relies on liberating the free energy of surprise when the penny 

85 



drops. The "aha!", "eureka!" reaction of discovery is the same 
emotion, and its enjoyment is what impels people to meddle 
with sciences, kabbala, and even crossword puzzles. This 
functional mode impels us to thought and discovery; it is the 
motivation for intellection. 




Union 



1*1 



(Glyph: double upward flashing lightnings of cancellation) 

The ecstatic laughter of divine madness is the sweeping up of 
every perception into a vortex of surprise at its very existence. 
Everything is suddenly and amazingly not as it was. Yet 
simultaneously it seems more exactly as it was than before!? 
Conceptuahzation and deconceptuahzation occur 
simultaneously. Language descends inevitably to the paradoxical 
as one is swept up into the ecstacy. 

Such usually accidental paroxysms may be cultivated by 
forms of the death posture and by willful evocation of laughter 
on encountering all things. 

Some emotional states depend more on the activation of the 
purely physiological rather than the psychological responses. 
These are dealt with in a supplementary alphabet. The 
supplementary alphabet of the somatic emotions (shown in 
figure 10) corresponds to the four elements: earth, air, fire 
and water. 



86 



EJation Pain 



A\ 



A A 



^9 



■tf/^ 






Pleasure Depre^ion 



Figure 10. Supplementary Alphabet in Malkuth, 
the somatic emotions 



No emotion is a purely mental event; all emotions are 
dependent on complex chemical and nervous reactions to 
environment. The somatic (body) emotions however may be 
recognized as having a more direct rektionship to the senses 
and general tone of the nervous system. The ecstatic functional 
and negative modes of each state will be discussed under general 
headings. The somatic emotions are intimately associated with 
the larger alphabet. Depression is linked with many of the 
earthly modes, and pain or pleasure with most of the functional 
modes. These linkages are two-way, in that a stimulation of 
one may evoke the other and vice versa. 

/\ Pain Q) /'Pr' PJeosure ^ 

(Glyphs: penetration, gentle touch) 



Instinctive movements toward or away from stimuli of various 
types and intensity are linked with the emotions of pleasure and 
pain. The range of such instincts is very limited — attraction 
toward softness, warmth, and bland tastes; repulsion from 
injury, temperature extremes, and acrid tastes. 



87 



Over- stimulation of these emotions leads to ecstatic states. 
This is difficult to achieve for pleasure, but pain has magical 
application in rites of initiation, purification and sacrifice. 
Complete agony is ecstacy. 

Hedonism, the search for gratuitous pleasure, inevitably 
leads to an epicurianism of pain. The hedonist rapidly falls 
back into indulging progressively more poisonous, revolting, 
and debilitating pleasures to provoke a reaction from his 
exhausted senses. Hedonism and masochism exhaust 
themselves uselessly into the numbed greyness of dulled 
faculties. 



(Glyphs: sagging, rising upon itself) 



88 




Figure 11. This shall be my Kabbala. 



89 



The general condition of the nervous system depends on 
health and the emotions going on within it. Emotions of the 
ecstatic mode enliven the system and cause a general elation. 
Those tending toward the earthy model of baulked or 
frustrated emotions cause a general depression. 
Such feelings are generally called happiness or misery. The 
"dark night of the soul" which follows after certain forms of 
mystic exaltation is simply the general tone of the 
neuroendocrine system swinging wildly from elation to 
depression. 

Mere ideas follow suit. 

By the alphabet of desire is explained our "inability to make 
progress in emotional terms." We are ever confined by the 
dualities of pleasure/pain or happiness/misery, no matter how 
ingeniously we manipulate our environment. 
Lament not that men suffer war, fear, pain, and death, for 
these are but the inevitable accompaniment to love, desire, 
pleasure, and sex. Only laughter can be gotten away with for 
free. Some have sought to avoid suffering by avoiding desire. 
Thus they have only small desires and small sufferings, poor 
fools. The wise seek satisfaction in that which repels as well as 
that which attracts. Plunging into experience thus, we may be 
partakers of the dual ecstacy forever and ever. (See figure 11.) 
Even if satisfaction of some emotion be baulked and we are 
unable to rise above it to ecstacy, then it is possible to 
transmute the trapped energy for other purposes. Whatever it is 
that we were emotional about should be forgotten, and another 
desire, magical or mundane, should be substituted for it. Even 
the desire for laughter can be substituted. It will soon be 
realized. 

There is no escape from the cycle of desire, but armed with 
such knowledge a measure of freedom of desire may be won. 
The Alphabet of Desire may be called the Arena of Anon, for 
when Kia attains complete anonymity — freedom from 
identification — it may wander the alphabet as it wills. 



90 



THE MILLENIUM 

Humanity has evolved through four major states of 
consciousness, or aeons, and a fifth is on the horizon. The first 
aeon comes out of the mists of time. It was an age of Shamanism 
and Magic when the rulers of men had a firm grasp of the 
psychic forces. Such forces conferred a high survival value on 
puny naked man living in intimate communion with the 
dangers of a hostile environment. This form of consciousness 
has left its mark in the various underground traditions of 
witchcraft and sorcery. It has also survived in the hands of 
several aboriginal cultures in which the powers were used to 
enforce social conformity. 

The second Pagan aeon arose with a more settled way of life as 
agriculture and city dwelling began. As more complex forms of 
thought arose and men moved further away from nature, the 
knowledge of psychic forces became confused. Gods, spirits, 
and superstition uneasily filled the gaps created by loss of 
natural knowledge and man's expanding awareness of his own 
mind. 

The third, or Monotheistic, aeon arose inside of the pagan 
civilizations and swept their old form of consciousness away. 
The experiment was begun once in Egypt but failed. It really 
came into its own with Judaism and later with Christianity and 
Islam, which were offshoots of this. In the East, Buddhism was 
the form it took. In the monotheistic aeon men worshipped a 
singular, idealized form of themselves. 

The Atheistic aeon arose within Western monotheistic 
cultures and began to spread throughout the world, although 
the process is far from complete. It is far from being a mere 
negation of monotheistic ideas. It contains the radical and 
positive notions that the universe can be understood and 
manipulated by careful observation of the behavior of material 
things. The existence of spiritual beings is considered to be a 
question without any real meaning. Men look toward their 
emotional experience as the only ground of meaning. 
Now some cultures have remained in one aeon while others 
have swept forward, but most have never completely freed 

91 



themselves of the residues of the past. Thus sorcery tainted 
pagan civihzations and even our own. Paganism taints 
Cathohcism, and Protestantism. The time required for a 
leading culture to break through into a new aeon shortens as 
history progresses. The Atheistic aeon began several hundred 
years ago. The Monotheistic aeon began two and a half to three 
thousand years ago. The Pagan aeon began about six thousand 
years ago with the beginnings of civilization, while the first 
Shamanistic aeon goes back to the dawn of humanity. 
There are signs that the fifth aeon is developing exactly 
where it might be expected — within leading sections of the 
foremost atheistic cultures. 

The evolution of consciousness is cyclic in the form of an 
upward spiral. The fifth aeon represents a return to the 
consciousness of the first aeon but in a higher form. 
Chaoist philosophy will again become a dominant 
intellectual and moral force. Psychic powers will increasingly 
be looked to for solutions to man's problems. A series of general 
and specific prophecies may be extrapolated from current 
trends to show how this will come about, and what role the 
niuminati will play in it. 

Decades, possibly centuries, of warfare lie ahead. The remnants 
of monotheism are collapsing fast, despite the odd revival, 
before secular humanism and consumerism. The technological, 
atheist super-states are trying for a stranglehold on human 
consciousness. We are entering a phase which may become as 
oppressive to the spirit as medieval monotheism. The 
production/ consumption equation is becoming increasingly 
difficult to grasp or balance as the consumer religion of the 
masses begins to dictate politics. 

More and more mechanisms for the forceful regulation of 
behavior have to be introduced as population density pushes 
individuals to seek ever more bizarre forms of satisfaction in 
material sensationalism. The problem with any belief system is 
its tenacity and inertia once it is estabhshed and dominant. 
The medieval religions murdered millions to protect their own 
hegemony. Innumerable crusades, jihads, burnings, and 
massacres were committed. In the end no level of persecution 
could stave off the inevitable ascendency of Atheism. 
Now it is the atheist super- states which are supplying the arms 
and dropping the bombs in support of the hegemony of 

92 



consumer capitalism or consumer communism. And this is 
only the beginning. The blind logic of technology and 
consumerism will cause alienation, disaffection, greed, and 
identity crisis to rise to such catastrophic levels that the 
situation may explode into a very destructive war. There may 
be a breakdown of society which may take the form of an anti- 
technological jihad. These will not resolve the contradictions 
of the system but merely introduce a new dark age and slow 
the changes down. However momentous these events may 
seem, if they happen, they will not affect the movement of 
consciousness in the long run. They will only affect its timing. 
But the lUuminati must be ready to exploit the changes which 
will definitely occur. Among these are: 

The Death of Spirituality. Fixed ideas about the essential 
spirit or nature of man will be completely abandoned as an 
Emotional Technology becomes more refined. Drugs, obscure 
sexualities, faddism, strange entertainments, and material 
sensationahsm are a preliminary groping toward this end. 
Chemicals, electronics, and surgery will only tend to enslave. 
Gnosis, the Alphabet of Desire, and other magical methods 
tend to liberate. 

The Death of Superstition. Prejudice against the possibility of 
the occult or supernatural will give away in the face of a 
developing Magical Technology. Telepathy, telekinesis, mind 
influence, hypnosis, fascination, and charisma will be 
systematically examined, refined, and exploited as methods of 
control. We may see magicians working behind barbed wire 
and in underground cells also. 

The Death of Identity. Ideas about a person's place in society, 
his role, lifestyle, and ego qualities will lose their hold as the 
cohesive forces in society disintegrate. Subcultural values will 
prohferate to such a bewildering extent that a whole new class 
of professionals will arise to control them. Such a 
Transmutation Technology will deal in fashions, in ways of 
being. Lifestyle consultants will become the new priests of our 
civilizations. They will be the new magicians. 



93 



The Death of Belief We will abandon all fixed ideas about what 
is absolute or valuable and what constitutes morality as a 
Psychological Technology develops. Techniques of belief and 
behavior modification in the military, in psychiatry, in places 
of detention, in propaganda, in the schools and in the media 
will become so sophisticated that truth will become a matter 
of who creates it. Reality will become magical. 

The Death of Ideology. Ideas about what form human 
aspiration should take will give way to a science of the 
preservation of the control mechanism — government and its 
agencies. These may become global or semi- global, but their 
primary concern will become preservation of the government, 
for or against, the people. Primitive cybernetics will mushroom 
into a Political Technology. Governments will be provided 
with the choice of either accommodating themselves to co- 
ordinating proliferating human variety or seeking to reduce that 
variety by repressive measures. 



94 



LIBER AOM 

THE WORK OF THE 
ADEPT 2° lOT 



95 



LIBER AOM 



THE RITUALS OF the degree of the adept are secret, 
yet they are stated here in the most explicit form 
which language permits. Only by perfecting oneself in 
the work of the initiate can one attain the empowerment 
required to use the techniques of the adept. Anything less than 
this leads to failure, disaster, and death. The methods are given 
here that some sight of the eventual goal of the work might be 
glimpsed. 

In the work of the adept the aspirant has risen above the use of 
all symbolic systems save reality itself. The playthings of the 
initiate — sigils, gods, demons and the instruments of the 
sorcerer — he will reabsorb into himself or retain only for 
teaching purposes. His need for magical weapons will be 
restricted to 



jAeiherics 

Reincarnation 



The 
Chaosphere 




Tran^ubstantiation 



I Aeonics 
Figure 12. The schema of Liber AOM. 



96 



the ceremonial. His tools will be direct prescience and 
enchantment. In the lower grades knowledge and ecstacy were 
taken as a guide to progress. For the adept only the ability to 
work magic is used to measure the increasing strength of his 
spirituality. During the work of the adept, the transmutation to 
magical consciousness is completed and he becomes one who 
liveth Chaos in perpetuity. The force may take him anywhere. 
He might decide to project the requisite personality dualities and 
gather persons about himself to form autonomous satraps of the 
Illuminati. He might simply withdraw his manifestation from 
the plane of duality entirely and cease to exist. 
For out of Chaos arise the two prime forces of existence, the 
solve et coagula of existence. The Light power and the Dark. 
The light power is the expanding, outgoing, dualizing, 
increasing expression of Chaos, responsible for the new birth, 
creation, incarnation, and variety. The dark power is the 
contracting, returning, transcending, withdrawing expression 
of Chaos, responsible for death, dissolution, reabsorption 
simplicity and return to the source. 

These twin forces he at the root of all mystic quests and all 
forms of magical and mundane action. They are the basic 
spiritual principles of the universe. Adherents of one will 
always call the other black. Thus the expansion into existence 
can as easily be called the dark ascent into matter, and the 
withdrawal from existence can be called the return to the 
light. But this is mere moral philosophy and ultimately devoid 
of meaning. The positive and negative paths of magic converge 
and form a unity which itself diverges from the mystic paths. 
While mysticism is at the root concerned with following either 
the hght power or the dark, magic aims to play the one off 
against the other. The magician aims to become a center of 
creation and destruction himself, a living manifestation of the 
Chaos force within the realm of duality, a complete 
microcosm, a god. 

The work of the adept is arranged under the headings shown in 
figure 12. 



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AETHERICS 

The aethers in their various degrees of density are the means 
by which magic and miracles are effected. The adept may 
require these abihties to accomphsh his will on earth, or he may 
simply wish to develop them as a test of the mystic abilities. 
Operations of this kind may be classified according to the 
density and origin of the aetheric forces employed. Operation 
of the dense aether is used to accomplish gross feats such as 
levitation and the short range occult martial arts. The force 
responsible for this resides in the belly just above the navel and 
may be extruded in lines of force to any part of the body and to 
locations outside the body's surface t) a distance of several 
meters. Levitation (which includes the ability to walk on water 
and fire, as well as in the air, or at fantastic rates across the earth) 
is accomphshed by supporting the body's weight with these 
aetheric force lines. In the case of firewalking, the force is 
used to repel the heat and flames. 

To get these force lines to come from the body, the adept sits 
cross-legged on the ground and attempts to jump like a frog 
from this awkward position. The exercise is usually conducted 
in darkness and the jumps attempted with the lungs fully 
inflated. Within as little as three years' practice, one may begin 
to learn how to exert the aetheric force against the ground. A 
cushion may be used to protect the tissues of the posterior in 
the meantime. 

Movement of the force within the body is easier to achieve and 
most commonly is approached by trying to develop a warmth or 
itching sensation at various points. The adept should be able to 
free himself from the attack of virtually any form of disease and 
ensure longevity by directing the psychic force to any site of 
weakness. If the force can be drawn to the hands, then it may be 
projected just beyond for healing purposes or to deal fatal blows 
to an enemy. 

The dense aetheric force is the basis of most superhuman 
feats, the abilities of leaping to great height, clinging to smooth 
vertical surfaces, the deflection of weapons, and the strength of 
madness. 

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Operation of the subtle aethers involves the transference of 
thoughts and emotions by the agency of the aethers which 
normally link the life force to the brain. The simpler the message 
and the greater its emotional charge, the more easily is it 
projected. As with all things, destructive effects are much more 
easily created than constructive ones. The adept may begin to 
strengthen his abilities by selecting a small specimen of plant 
life and trying to make it wilt and wither by the force of his 
unaided will. As it begins to succumb he may reverse the 
current of his will and resuscitate it again. He may practice 
telepathic contact with various beasts, dogs being particularly 
suitable for this purpose. At odd moments he may pick various 
persons around him and make them stand up, sit down, or move 
around and do particular things. One of the classical tests of 
psychic ability is the power of casting an aura of subjective 
invisibility about oneself. This does not involve any alteration 
in one's optical properties, but surrounding persons are 
somehow prevented from noticing one's presence. The 
complementary ability to this is the projection of an aura of 
charisma or fascination which may have application in the 
formation of sundry cults and messianic sects. These powers 
arise from a constant, semi-conscious, intense concentration 
on the characteristics one wished to project. 



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TRANSUBSTANTIATION 

The penultimate metamorphosis, 

the achievement 
of constant magical consciousness 

In all things know that 
I AM THIS ILLUSION 

In all things know also that 
I AM NOT THIS ILLUSION 

But there is no thing more ineffectual 

than to be always 
only half in the world and half out of it, 

Thus at the moment of one's doing 

Be In It^ 

Identify Completely 

Live It 

And in the interstices between 

all one's doing 

Reside in the Void 

Be Vacuous 

Have No Mind 

Know that by this one may attain 

to complete freedom 

from the consequences of one's actions. 



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THE CHAOSPHERE 

The Chaosphere is the prime radiant or magic lamp of the 
adept — a psychic singularity which emitteth the brilhant 
darkness. It is a purposely created crack in the fabric of reality 
through which the stuff of Chaos enters our dimension. 
Alternatively, it may be considered as a demonstration of the 
axiom that belief has the power to structure reality. 
The Chaosphere may be given a material form which acts as an 
anchor to locate its chaotic and aetheric manifestations. The 
shape shown in figure 13 is only one of a number of possibilities. 
It consists of a sphere with eight arrows radiant directed toward 
the vertices of a cube. Thus to the thinking mind it may be 
said to variously represent a perspective sculpture of the four 
axes of the geometrically impossible hypercube of the two 
interpenetrant tetrahedra of the light and dark forces. Such 
twists of illogic may be useful in the creation of an essentially 
paradoxical object. 

It is colored the deepest black, for this is to give it all colors 
simultaneously and to provide it with the greatest potential for 
emission and absorption. The central sphere is hollow to 
permit the inclusion of various objects, and one of the arrows is 
detachable as a magical weapon. However the physical shape 
can take any form that the ingenium of the adept suggests; it is 
a trifling matter compared to the psychic preparation which 
goes into its construction. 

The Chaosphere is charged and opened into the magical 
dimension by filling it with aetheric life force which has been 
paradox modulated. 

The hfe force may be supplied by any method over which the 
adept has mastery — blood sacrifice, sexual emissions, 
projection of the body's aetheric force of transference by 
concentration during ecstatic gnostic rites, or by other 
methods. The paradox modulation is achieved by imprinting 
the life force with all manner of contradiction and 
impossibility. Any two opposite and mutually exclusive ideas 
or images can be simultaneously employed — the imaginary 
metaphysical principles of fire and water, or Nuit and Hadit, 

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Figure 13. The Chaosphere. 

incompatible geometries, simultaneous blackness and 
whiteness, mathematical zero and infinity. Any manifestation 
of paradox and possibility can be used, and many different ones 
should be made to serve. 

If the adept be operating a temple, his initiates and students 
may assist in formulating the Chaosphere, and it may then 
function as a god or fetish. The more power that is put into it, the 
wider will be the breach opened into the Chaos dimension 
and the greater will be the free Chaos energy liberated. 
Once it is made it will begin to supply raw Chaos force to 
anyone coming into physical proximity with it. For this reason 
the uninitiated should be kept well away, lest they become 
deranged. The sphere also exists as a vortex or door through 
which the magical will and perception can reach easily to the 
other regions of existence in the manner of a powerful magical 
mirror. The erection of operating Chaospheres at various 
points about the earth will tend to hasten the immanentization 
of the eschaton, the change of aeon. 



102 



AEONICS 

The fifth magical aeon exists only in embryonic form. Its 
precise manifestation hangs in the balance. The new Chaoist 
aeon may develop into an Aquarian Age or a time of 
totalitarian tyranny. (See "Millenium"). As agents of the fifth 
aeon Illuminati, adepts may occasionally break their 
meditation to alter the course of history. For existence is the 
chariot of Chaos, and man the most refined vehicle available. 
Adepts may be concerned that the society of men continues to 
evolve ever better forms to support the divine incarnation of 
Kia on earth. 

They may work to build the new aeon's technologies — the 
technologies of emotion, belief, magic, transmutation and 
politics — which will free men from spirituality, prejudice, 
supersitition, identity and ideology. 

And they may seek to create cults, orders, covens and cabals to 
spread the secret wisdom and to destroy the satraps of old aeon 
spirituality and its thought forms. 

For the fifth aeon has the potential to be a great renaissance 
when mighty deeds will be done upon the earth and Chaoist 
philosophy shall hurl men to the comers of the galaxy and into 
the very epicenter of their being. 
Either that or a new dark age. 



103 



REINCARNATION 



Integral reincarnation is the final metamorphosis. It is the 
supreme ritual of sex and death by which adepts attain to the 
degree of master. 

In the ordinary course of events, the personal aether and life 
force of Kia disintegrate as the material body disintegrates. 
New beings are built up from the pool of the universal life force 
in the same way that they are built up from the universal pool of 
matter. The personal life force then finds its way back into 
incarnation broken up into millions of parts scattered into 
many beings. 

The adept magician however will have so strengthened his 
spirit by magic that it is possible for him to carry it over whole 
into a new body. In an exceptional display of power it may even 
be possible to retain specific memories in aether form. It is by 
such a process that adepts achieve the final degree of 
mastership. The supreme rituals of sex and death exist in three 
forms: the Red, Black, and White Rites. 

The Red Rite 

This rite can only be performed by male adepts and is 
performed when the adept's body has become very aged or 
damaged. The adept takes a young, strong female and forms a 
powerful love bond to her. He impregnates her and then during 
the early stages of the pregnancy, within the first two months, 
he voluntarily ends his present existence. The powers of the 
adept developed in astral travel workings, coupled with the 
effects of the love bond to the mother, cause a reincarnation 
into the developing fetus. Provision is beforehand made for the 
security of the female and the reeducation of the 
reincarnating master. 

The Black Rite 

This rite consists of the forceful entry of a spirit into the body of 
an already inhabited being. It is both dangerous and unreliable 

104 



and used only in certain peculiar and desperate situations. It 
will sometimes result in there being a double life force in one 
body, if the invading spirit fails to displace the occupant. In 
this case the victim will seem to have gone mad. In any case 
the memory of the taken- over being remains, and the 
invading- being will have to work through this. Of this rite I 
have been advised to say no more. . . . 

The White Rite 

In this rite an integral reincarnation is achieved, but the 
receiving body is a fetus randomly selected by the escaping 
spirit in astral flight. In the event that one's friends, followers, 
and disciples might be unable to locate one's new manifestation 
and ensure that it receives a proper magical education, it may be 
wise to carry an aetheric marker. At death some sigil 
emblematic of one's magical aspiration is fiercely visualized. It 
may later be apparent to clairvoyant perception in the aetheric 
constitution of the developing infant, or it may serve to cause 
some recognition or affinity with the symbol if it is perchance 
accidentally stumbled upon in the new existence. 



105